Columbia  Win\\}tx^itv 

in  tte  Citp  of  ^etp  l^orfe 


LIBRARY 


MODERNISM 


BOOKS     BY     PAUL     SABATIER 

Published  by  CHARLES  SCRIBNER'S  SONS 


Life  of  St.  Francis  of   Assisi $2.50 

Modernism net      1.25 


MODERNISM 

THE  JOWETT  LECTURES,  1908 


BY 


PAUL  SABATIER 

AUTHOR    or    ''the    life    of    ET    FRANCIS    OF    ASSISl" 


Translated  by  C.  A.  Miles 
With  a  Preface,  Notes  and  Appendices 


NEW  YORK 

CHARLES  SCRIBNER'S  SONS 

1908 


"?   '-1 


.4  'jLiiiHA     tf'TTO ' 

Sal 


CONTENTS 

Introduction  ..... 

Lecture  I.  ..... 

Lecture  IL 

Lecture  IIL  .  .  .  .  . 

Appendices — 

L  Encyclical  Fiefii  VAnimo 

IL  Petition    from    a    Group    of    French 
Catholics      .... 

III.  Syllabus  Lainentabili  Sane  Exifu 

IV.  Encyclical  Fascaidi 

Index  ...... 


PAGE 

7 
49 
91 

135 

181 

197 
217 
231 

347 


NOTE 

The  translation  of  the  Syll  ibus  Lainetttahili  is  reprinted  from 
TJie  Tablet,  b/  kir.d  permission  of  the  Editor.  The  translation 
of  the  Encyc'ical  Pascendi  is  the  official  version  originally  pub- 
lished in  The  Tabid,  and  subseq  lently  issued,  with  modifica- 
tions, by  Messrs  Burns  &  Gates. 


INTRODUCTION 

In  the  following  pages  are  reproduced  three  lectures 
delivered  in  London,  at  the  invitation  of  the  "  Jowett 
Lectures  "  Committee,  during  February  and  March 
1908. 

A  month  later  M.  Loisy's  fourth  little  orange- 
coloured  book  appeared  —  Quelques  Lettres  sur  des 
Questions  Actuelles  et  sur  des  Ev/nemenis  Recents* 
*  The  thoughts  and  questionings  revealed  in  it  were 
so  Hke  those  which  had  called  forth  my  lectures,  the 
answers  given  to  those  questionings  were  so  similar 
to  my  own,  although  far  better  and  far  more  authori- 
tative, that  at  first  I  made  up  my  mind  to  publish 
nothing.  On  further  consideration,  however,  it 
occurred  to  me  that  what  I  had  thought  to  be 
modesty  might  after  all  be  something  quite  different. 

*  Published  by  the  author  at  Ceffonds,  near  Montier  en  Der  (Haute 
Marne).     295  pp.     M.  Loisy's  three  other  little  orange  books  are  : 

1.  V Evangile  et  r Eglise.     (4th  Edition)  1908.     280  +  xxxivpp. 

2.  Autour  (Tun  Petit  Livre.     300  +  xxxvipp. 

3.  Simples  Reflexions  stir  le  Decret  du  Saint  Office  Lamentabili 

sane   Exitu   et  sur  t Encyclique  Pascendi  Dominici   Gregis. 
277  pp 

7 


8  INTRODUCTION 

Because  on  my  poor  patch  of  moorland  I  can  never 
produce  crops  to  compete  with  my  neighbour's, 
ought  I  to  remain  with  arms  folded?  The  other 
day  I  arranged  some  broom  around  a  plantation  of 
young  cedars,  to  shelter  them  from  the  wind ;  after- 
wards, when  the  broom  gave  out,  I  made  use  of 
common  brushwood.  In  a  few  months'  time  this 
broom  and  brushwood  will  be  but  dry  sticks,  un- 
noticed and  yet  still  useful.  WeU,  I  myself  should 
like  to  do  for  Loisy  somewhat  the  same  service  as 
these  humble  plants  are  doing  for  the  cedars  of  La 
Maisonnette. 

The  famous  exegete's  last  book  seems  to  me  the 
simplest  and  most  effective  answer  that  can  be  given 
to  the  questions  about  Modernism  which  are  being 
asked  on  all  sides.  The  movement  has  produced 
works  of  the  first  rank  in  almost  every  field:  on 
Bibhcal  criticism,  for  instance,  on  church  history  and 
the  lives  of  the  saints,  on  dogmatics  and  religious 
philosophy,  and  on  social  questions;  but  aU  these 
have  dealt  with  special  and  limited  subjects,  and 
^lodernism  has  been  known  to  the  world  chiefly  by 
hooks. 


INTRODUCTION  9 

That  was  not  enough;  people  wanted  to  know  the 
authors,  to  come  into  personal,  U\'ing  touch  with 
them,  to  be  with  them  not  only  when  they  were  teach- 
ing, lecturing,  speaking,  but  also  during  their  long 
hours  of  thought  and  meditation  and  preparation, 
their  hours  of  work  and  prayer,  their  hours  of  jo\'  and 
their  hours  of  suffering.  It  is  just  this  personal  touch 
that,  with  rare  precision  and  absolute  sincerity,  Loisy 
gives  us  in  his  last  book. 

A\Tiich  of  us,  in  reading  the  histon,'  of  great  intel- 
lectual and  moral  crises,  has  not  longed  to  have  been 
the  contemporary'  and  associate  of  the  men  who 
initiated  and  produced  them?  WeU,  Quelques 
Leitres  admits  us  to  the  intimate  society  of  one  of 
the  apostles  of  Modernism  and  helps  us  to  under- 
stand the  influence  which  this  humble  priest — 
"  ce  petit  pretre  de  Hen  de  tout  " — h\'ing  in  an  out-of- 
the-way  \'illage  in  Champagne,  is  exercising  over  the 
whole  Christian  world,  an  influence  which  he  himself 
is  the  last  to  realise.  WTien,  after  some  generations, 
the  time  comes  to  write  the  history"  of  the  moral  and 
religious  renewal  which  will  characterise  the  early 
twentieth  centur}%  it  is  in  this  book  that  its  origin 
and  programme  wiU  have  to  be  studied. 


10  *  INTRODUCTION 

From  it  too,  it  may  be,  our  descendants  will  learn 
what  a  marvellous  instrument  the  language  of  their 
ancestors  was.  Flexibility,  lucidity,  conciseness  and 
good  taste,  these  are  quahties  to  which  our  best  authors 
have  accustomed  us,  but  there  are  others  which 
we  find  in  M.  Loisy  in  an  eminent  and  even  unique 
degree — propriety  or  rather  sincerity  of  expression, 
discreetness  of  style,  and  a  certain  urbanity  which 
passes  from  the  writer's  personahty  into  his  work. 

M.  Loisy  thus  continues  one  of  the  finest  traditions 

of  our  language  and  our  national  character.     It  is 

much  to  be  wished  that  in  this  respect  also  he  should 

have  many  followers.     Among  our  writers  of  the  day 

there  are  some  who  with  wild  enthusiasm  proclaim 

themselves  nationalists,  for  whom  everything  in  the 

past  of  France  is  perfection.     Would  not  these  men 

do  well  to  begin  by  displaying  in  their  own  work  the 

tact,  the  moderation,  the  reserve,  the  whole  group  of 

qualities    which   show  an   author's  respect  for  his 

readers,  and  which  form  one  of  the  most  original 

characteristics  of  the  great  periods  in  our  literature? 

From  this  point  of  view  we  in  France  are  still  far 

from  giving  Loisy  his  rightful  place.     The   critics 

who    day    by    day    distribute    their   laurels    seem 


INTRODUCTION  ii 

to  fight  shy  of  him.  They  are  often  heard  to  groan 
over  the  bhndness  of  foreign  nations  in  confusing 
our  contemporary  hterature  with  the  books  with 
which  our  railway  and  street  bookstalls  are  stocked. 
We  cannot  be  too  grateful  to  them  for  thus  warning 
the  pubHc  of  its  mistake.  Would  it  not,  how- 
ever, be  better  still  if  they  were  to  give  to  works 
like  Loisy's,  which  mark  an  epoch  in  the  history  of 
the  French  mind,  the  place  that  belongs  to  them? 
Loisy's  work  *  is  of  importance  not  only  because 

*  The  persecutions  of  which  M.  Loisy  has  been  the  victim  have  had 
one  result  among  others — they  have  given  him  the  time  he  needed 
for  the  writing  of  his  books.  It  is  plam  that,  if  he  had  remained 
professor  at  the  Catholic  Institute  in  Paris,  the  preparation  of  his 
lectures  and  his  duties  as  a  member  of  the  professorial  body  would 
have  absorbed  the  greater  part  of  his  time  ;  we  should  then  certainly 
not  have  had  from  him  the  series  of  little  orange  books  which  have 
brought  him  into  sympathetic  touch  with  the  general  public. 

I  cannot  here  attempt  to  give  even  a  brief  bibliography  of  the 
Reviews  to  which  he  has  contributed.  The  following  is  merely  a 
chronological  list  of  his  chief  volumes.  (The  little  orange-coloured 
books  have  been  mentioned  in  an  earlier  note). 

Histoire  du  Canon  de  PAncien  Testament  (1890). 

Histoire  du  Canon  du  Nouveau  Testament  (iSgi). 

Histoire  Critique  du  Texte  et  des  Versions  de  PAncien  Testament 
(1892-1893).     2  vols. 

Le  Livre  dejob  ( 1892). 

Les  Mythes  Babylonions  et  les  Premiers  Chapitres  de  la  Cenese (igol) 
La  Religion  d' Israel (igoi).         Etudes  Evangeliques  (1902). 
Etudes  Bibliques  (1903).  Le  Quatrihne  Evangile  (1903). 

Les  Evangiles  Synoptiques  ( 1907  and  1908).     2  vols. 

The  intensity  of  M.  Loisy's  scientific  output  will  be  noted.     It  has 


12  INTRODUCTION 

it  is  so  fine  in  itself  but  also  because  of  its  profound 
influence  on  the  intellectual  evolution  of  our  genera- 
ation.  A  genuine  product  of  the  French  genius,  it 
contains  seeds  of  thought  which  have  found  among 
us  a  soil  ready  for  them  and  have  germinated 
there. 

Why  then  this  silence,  or  rather  this  reticence? 
Why  do  our  greatest  critics  so  obstinately  refuse  to 
see  what  a  cheering  symptom  the  success  of 
Modernism  is?  Are  they  not  aware  that  in  Paris, 
in  the  very  Quartier  Latin,  Loisy's  books  are  selling 
faster  than  the  novels  of  the  day?  Is  not  that 
a  sign  of  the  times  to  be  noted  with  some 
satisfaction? 

Nor  is  the  great  scholar's  influence  over  studious 
young  men  bounded  by  the  frontiers  of  France.  M. 
Pierre  de  Quirielle  has  told  us,  in  one  of  his  most 


been  rendered  possible  by  the  inflexible  regularity  with  which  he 
works,  and  by  the  retired  life  he  has  led  in  his  hermitage  at  Garnay, 
and  of  late  at  Ceffonds. 

It  is  a  strange  thing  that  certain  ecclesiastics  are,  quite  rightly,  full  of 
admiration  for  St  Bonaventura,  who  was  once  taken  by  surprise  while 
washing  dishes  in  the  kitchen  of  his  convent,  and  yet  find  something 
laughable  in  the  sight  of  M.  Loisy  attending  to  his  poultry  with  more 
intelligence  and  success  than  his  neighbours  the  farmers.  Two  scenes 
so  closely  alike  should  surely  be  equally  edifying. 


INTRODUCTION  13 

brilliant  articles,*  with  what  ardent  sympathy  the 
Rector  of  an  Italian  seminary  quesiioned  him  about 
this  heretic.  He  would  find  the  same  interest  in 
Germany — even  among  men  \\hose  opinions  M. 
Loisy  combats — and  in  England  on  the  part  of  pre- 
lates who  follow  his  work  at  once  with  anxiety  and 
with    admiration.     Last    February    I    saw    on    an 

*  In  the yourna/ des  Dedans  for  Fehr\i3.iy  24,  190S. 

As  I  have  mentioned  the  name  of  this  journal,  I  cannot  help 
saying  with  how  much  interest  those  who  concern  themselves  with 
religious  affairs  are  following  both  M.  de  Quirielle's  articles  and  the 
Roman  letters  which  bear  the  signature  of  "  M.  P."  These  studies 
are  written  with  a  knowledge  and  a  conscientiousness  which  are  very 
rarely  given  to  the  treatment  of  questions  so  delicate.  I  am  all  the  more 
glad  to  be  able  to  speak  so  highly  of  them,  as  it  is  impossible  not  to 
note  a  strangely  weak-kneed  attitude  on  the  part  of  many  European 
papers  in  regard  to  Roman  affairs. 

There  is  at  the  Vatican  a  certain  Mgr.  Benigni,  who  has  rapidly  and 
unexpectedly  attained  a  unique  position  through  the  skill  with  which 
he  has  organised  the  Holy  See's  relations  with  the  Press.  I  will  not, 
as  some  do,  accuse  him  of  having  bought,  for  cash  down,  the  corre- 
spondents of  certain  London  and  Paris  papers,  for  I  am  enough  of  a 
Roman  to  know  that  though  on  the  banks  of  the  Tiber  pretty  nearly 
everything  is  sold,  good  care  is  taken  never  to  buy  anything.  But 
here  is  a  less  gross  and  withal  more  effective  means  of  ensuring  the 
docility  of  journalists,  and  that  is  to  withhold  communiqtih. 

Mgr.  Benigni  is  not  so  simple  as  those  governments  which  daily 
supply  the  whole  Press  with  one  and  the  same  bulletin.  He  takes  the 
trouble  to  give  what  he  writes  a  different  shade,  according  as  it  is 
destined  for  Madrid,  New  York  or — Geneva. 

This  coercion  of  a  certain  number  of  organs  of  public  opinion  by 
the  agents  of  the  Holy  See  is  quite  one  of  the  darkest  sides  of  Pius 
X.'s  pontificate.     The  astonishing  part  played  by  La  Corrispondenza 


14  INTRODUCTION 

Anglican  bishop's  table  Loisy's  Commentary  on  the 
Synoptics  and  his  Study  of  the  Fourth  Gospel.  "  It 
is  years,"  said  the  bishop  to  me,  "  since  any  scientific 
work  has  interested  me  so  profoundly.  I  have  read 
the  preface  to  the  Synoptics  twice,  and  I  get  on  very 
slowly,  for  I  am  full  of  admiration,  and  also  of 
perplexity.  I  am  an  old  man,  and  many  questions 
are  here  presented  in  so  novel  a  way  that  I  am  quite 
baffled  by  it  all.  But  my  heart  divines  what  my 
intellect  cannot  grasp — Loisy  has  a  noble  mind,  and 
above  all  he  is  a  true  son  of  the  Church.  He  does 
not  think  himself  omniscient  or  infallible.  Where  he 
is  wrong  he  must  be  sho\Mi  his  mistakes.  Our 
Roman  brethren  are  preparing  to  excommunicate 
him,  but  excommunication  is  no  argument.  Loisy 
has  evidently  arrived  at  his  views  honestly  and  invol- 

Romana,  which  faithfully  reflects  the  reading  and  the  views,  ideas, 
hopes,  anger,  hatred,  alarm,  arrogance  and  stupidity  of  a  power  which 
claims  to  speak  in  the  name  of  God  Himself,  is  not  the  least  irony  of 
Pius  X.'s  reign.  Public  opinion  is  for  the  moment  engaged  elsewhere, 
and  many  of  those  who  throw  stones  at  the  Vatican  may  well  seem  to 
it  to  have  few  qualifications  for  posing  as  apostles  of  an  ideal  morality. 
But  it  may  well  be  that  when  the  day  comes  for  Mgr.  Benigni  and 
Mgr.  Montagnini  to  receive  the  cardinal's  hat,  there  will  be  an  irresistible 
movement  against  a  camarilla  whose  reign  will  be  regarded  not  only 
as  a  scandal  but  as  one  of  the  most  incredible  facts  in  the  ecclesi- 
astical history  of  the  last  few  centuries. 


INTRODUCTION  15 

untarily,  while  in  fact  actually  desiring  to  reach 
opposite  views.  To  cut  him  off  from  the  communion 
of  the  faithful  is  a  confession  of  weakness,  not  to  say 
unbelief.  Believe  me,  in  saying  this  I  am  not 
thinking  only  of  Pius  X.,  but  also  of  the  Eastern 
Church,  and  especially  of  the  Church  of  England, 
which  has  its  own  crisis,  its  own  troubles  and  diffi- 
culties. Here  too  we  are  threatened  with  a  mechani- 
cal or  materialistic  view  of  the  Church,  which  leads 
people  to  believe  that  to  persecute  error  and  to 
love  truth  are  the  same  thing."  At  this  point  our 
conversation,  which  I  have  given  as  faithfully  as  I 
can  remember  it,  was  interrupted.  I  thought  it 
worth  relating  because  it  seemed  to  me  a  typical 
example  of  the  penetrative  power  of  Loisy's  thought.* 

The  mysterious  influence  he  gains  over  those  who 
are  willing  to  take  a  few  steps  in  his  company  will  be 
best  understood  by  the  readers  of  Quelques  Lettres. 

*  At  the  Pan- Anglican  Congress  one  of  the  most  prominent  of  the 
English  prelates,  Dr  Talbot,  Bishop  of  Southwark,  spoke  some 
memorable  words,  which  are  summarised  as  follows  by  The  Guardian 
(June  24,  1908,  p.  1078):  "The  Bishop  of  Southwark  admitted 
that  modern  criticism  had  greatly  helped  him  in  dealing  with  difficulties 
found  in  the  Old  Testament,  and  helped  him  also  the  better  to  love 
3,nd  preach  the  Old  Testament." 


i6  INTRODUCTION 

In  his  other  books  we  see  the  exegete,  the  savant, 
the  thinker;  in  this  one  we  see  the  man.  It  has  all 
the  interest  of  a  volume  of  memoirs,  the  realism  of  a 
book  of  confessions,  and  the  historical  value  of  a 
collection  of  documents. 

In  the  choice  of  the  letters  to  appear  in  this 
selection  the  author  was  guided  by  one  anxiety — 
to  avoid  everything  that  could  serve  as  a  pretext  for 
measures  of  persecution,  or  arouse  mere  idle  curiosity. 

His  desire  was  to  tell  not  only  the  truth  but  the 
whole  truth,  and  he  has  included  pages  which  would 
certainly  not  have  appeared  if  he  had  sought  to 
draw  a  flattering  portrait  of  himself  or  to  provide 
materials  for  his  legend.  In  saying  this  I  have  my 
mind  particularly  on  the  letters  addressed  to  M. 
Auguste  Roussel,  to  the  unspeakable  Dom  Chamard, 
and  to  Canon  Henri  Debout,  laun'at  of  the  Academie 
Frangaise  and  Cure  of  the  Sacre  Coeur  at  Calais. 

In  some  of  the  letters  we  seem  to  hear  the  thunder 
of  a  just  indignation;  others  show  a  rather  haughty 
compassion ;  they  all  enthral  us  and  carry  us  away. 
We  applaud,  but  the  next  moment  we  are  seized  with 
pity  for  the  victims.  We  feel  they  have  not  entered 
the  arena  quite  of  their  own  accord ;  they  remind  us 


INTRODUCTION  17 

of  those  \vretched  Spanish  mules  which  the  bull  in  his 
fury  rips  up  without  their  knowing  why. 

Undoubtedly  the  proceedings  of  the  clerical  Press, 
which  with  superb  insolence  poses  as  the  appointed 
guardian  of  orthodoxy,  are  even  more  vulgar  and 
offensive  than  those  which  disgrace  a  section  of  the 
political  Press.  The  fact  that  a  priest,  the  Abbe 
Garnier,  editor  of  the  Peuple  Fran^ais,  could  write 
an  article*  accusing  M.  Loisy  of  having  sold  himself 
to  a  Jew  and  a  Protestant — he  was  careful  not  to 
name  them,  for  fear  of  legal  proceedings  being  taken, 
but  they  were  clearly  pointed  out  by  their  initials — 
is  a  painful  symptom  of  the  state  of  moral  degrada- 
tion reached  by  papers  before  which  our  bishops 
tremble  and  which  the  Pope  loads  with  benedic- 
tions. WTien  we  remember  that  these  accusations 
appeared,  over  the  signature  of  the  edilor-in-chief, 
at  the  head  of  the  front  page,  and  called  forth  no 
protest  from  the  subscribers  to  the  paper,  nor,  what 
is  more,  from  the  other  editors,  who  most  of  them 
know  both  M.  Loisy  and  the  Protestant  and  the  Jew 
in  question,  we  cannot  form  a  high  opinion  of  the 
public  which  reads  this  sort  of  literature,  or  of  those 

*  In  the  number  for  September  19,  1907. 
B 


i8  INTRODUCTION 

who  cater  for  it,  in  spite  of  their  pretensions  to  being 
the  saviours  of  divine  morahty  in  the  country. 

Loisy,  however,  knows  his  strength;  he  is  now 
victorious  enough  not  to  waste  his  time  in  correcting 
the  mistakes — intentional  or  merely  stupid — of 
the  bonne  fresse. 

M.  Auguste  Roussel  with  his  Univers  and  his 
Vcrite  Fran^aise,  Canon  Debout  with  his  laurels  and 
diplomas,  Dom  Chamard  with  his  bravadoes,  will 
have  been  forgotten  long  ago  when  Quelques  Lettres 
is  still  read;  and  our  descendants,  seeing  these 
champions  of  orthodoxy  only  through  the  medium 
of  Loisy's  letters,  will  be  in  danger  of  forming  an 
exaggerated  and  even  an  unjust  idea  of  them. 

The  Modernists  have  introduced  into  philosophy 
and  dogmatics  the  idea  of  relativity;  in  my  opinion 
they  ought  also  to  apply  this  conception  in  their 
estimates  of  men.  To  refrain  from  judging  and  con- 
sequently condemning  our  opponents  perfect  saintli- 
ness  is  not  necessary;  it  is  enough  to  use  a  little 
observation  and  good  sense.  A  tree  can  only  bring 
forth  its  own  fruit. 

A  man  who  disregards  the  most  elementary  rules 
of  good  faith,  who  supports  grave  charges  by  quota- 


INTRODUCTION  19 

tions  which  he  either  misinterprets  or  altogether 
invents,  who,  when  his  error  is  pointed  out  to  him,  not 
only  does  not  desist  but  tries  to  silence  all  contra- 
diction, and  will  see  and  hear  nothing;  such  a  man, 
though  to  us  he  seems  on  so  low  an  intellectual  and 
moral  level,  may  be  at  other  times,  and  when  other 
questions  are  concerned,  a  model  of  delicacy  and 
kindness  and  devotion. 

John  Huss  was  able  to  divine  the  saintliness  of  the 
poor  woman  who  threw  a  faggot  into  his  fire  of 
martyrdom.  In  our  time  there  are  still  many  people 
whose  mentality  is  like  that  of  this  simple  person. 
Let  us  study  them  with  the  sympathetic  interest  of  a 
scientist  examining  the  last  representatives  of  a 
species  that  is  becoming  extinct.  These  organisms 
of  a  past  epoch,  which  are  to-day  being  slowly  but 
inexorably  eliminated  by  Nature,  exhibit  peculiarities 
that  will  richly  repay  our  observation. 

Men  like  Pius  X.,  Mgr.  Turinaz  or  Pere  Fontaine, 
are  neither  to  be  pitied  nor  blamed;  they  are  what 
they  are,  and  even  what  they  ought  to  be.  Their 
inborn  incapacity  to  understand  what  we  say  is  a 
fact;  we  must  note  it  as  a  fact,  and  not  only  not  be 
angry  at  it,  but  profit  by  it  and  learn  from  it;   for, 


20  INTRODUCTION 

vast,  ingenuous  and  exuberant  as  it  is,  it  may 
help  us  to  realise  how  slowly  the  human  mind 
evolves  and  how  necessary  it  is  to  allow  it  plenty 
of  time. 

We  do  not  get  angry  with  a  peasant  because  he 
can  see  nothing  in  a  painting  by  Rembrandt,  and  finds 
it  ugly,  grotesque  or  coarse.  Should  we  accuse  him 
of  bad  faith  if  he  were  incapable  of  correctly  describ- 
ing the  attitude  or  expression  of  the  persons  repre- 
sented? After  a  little  reflection  we  may  well  feel 
that  our  own  view  of  the  picture  is  but  little  better 
than  his,  and  that  to  our  descendants  it  will  one  day 
seem  quite  as  defective. 

There  is  need  of  patience,  above  all,  in  dealing 
with  images  which  for  some  men  embody  ideas 
that  are  the  best  part  of  their  moral  and  religious 
life.  In  this  respect  Loisy  may  be  instanced  as  a 
model.  He  has  in  him  nothing  of  the  iconoclast: 
for  twenty  years  he  had  left  certain  papers  to  mis- 
understand his  ideas,  distort  his  clearest  words,  and 
quite  overlook  the  very  real  sacrifices  that  he  has 
often  made  in  deference  to  discipline. 

I  can  see  that  it  was  impossible  for  him  to  keep 
silence,  but  I  regret  nevertheless  that  he  should  have 


INTRODUCTION  21 

entered    into    discussions    with    those    who    cannot 
understand  him. 

All  this  shuffling,  these  tricks  and  artifices,  these 
mutilated,  falsified,  and  even  fabricated  quotations, 
seem  from  our  point  of  view  to  form  a  method  of 
unintelligent  lying;  they  are  really  something  quite 
different  on  the  part  of  our  opponents — they  are  the 
involuntary  result  of  fear,  the  irresponsible  strategy 
of  people  who  have  lost  their  heads. 

I  hope  these  reservations  will  be  forgiven  me; 
they  are  the  only  ones  I  have  to  make  with  regard 
to  Loisy's  work.  One  reads  and  re-reads  it  with 
increasing  deliberation  and  ever-fresh  delight.  The 
impatience  which  the  illustrious  scholar  shows 
towards  certain  unimportant  opponents  only  strikes 
one  because  it  interrupts  the  serenity — or  rather  the 
security — of  the  faith  manifested  in  the  book.  God 
is  patient  because  He  is  eternal.  The  Modernist, 
too,  ought  to  be  patient,  because  he  feels  himself  a 
moment  in  this  eternity,  and,  as  it  were,  a  member  of 
it — no  passive  and  inert  element,  but  a  moment  and  a 
member  which,  by  its  willing  service,  is  in  a  sense 
the  realisation  of  that  eternity.      Human  language 


22  INTRODUCTION 

can  express  these  realities  but  feebly,  but  perhaps  it 
is  better  to  express  them  badly  than  not  at  all. 

The  fundamental  impression  one  gets  from  reading 
Quelques  Lettres  is  that  the  author  has  reached  a 
higher  stage  of  religious  development,  not  because 
he  has  discovered  a  few  new  truths  in  the  realm  of 
science  or  exegesis,  but  because  in  him  the  soul  of 
Catholicism  has  grown  broader  and  stronger,  has 
embraced  a  wider  horizon  and  become  more  truly 
Catholic. 

I  know  that  this  will  greatly  astonish  those — if  they 
ever  read  my  books — who  picture  Loisy  as  a  sort  of 
Satan  who  has  taken  the  destruction  of  the  Bible  as 
his  mission. ' 

Criticism  has  never  destroyed  anything;  it  is  true 
that  in  unskilful  hands  it  has  occasionally  seemed  like 
a  sort  of  inverted  dogmatics,  but  it  is  precisely  under 
Loisy's  treatment  that  it  is  found  to  be  constructive 
and  edifying,  that  it  gives  us  the  history  of  religious 
endeavour  throughout  the  ages,  and  shows  us  the 
way  in  which  rude  and  clumsy  attempts  have  been 
the  necessary  prelude  to  and  preparation  for  the 
noblest  advances  of  the  human  conscience.  There 
is    a    certain     rationalist     idealism    which    gladly 


INTRODUCTION  23 

accepts  the  chief  conquests  of  humanity,  but  is 
unwilling  to  see  how  long  a  path  was  traversed 
before  they  could  be  attained.  Criticism,  on  the 
contrary,  shows  us  that  we  cannot  understand  the 
one  without  the  other,  that  to  know  the  fruit  we 
must  study  the  tree. 

This  sense  of  catholicity,  of  union  with  the  whole 
past  and  of  responsibility  towards  the  future,  is 
given  us  in  an  extraordinary  degree  by  Loisy's  last 
\\'ork.  One  is  forced  to  think  that  those  who  accuse 
him  of  having  adopted  Protestant  views  must  have 
been  struck  with  blindness. 

Read,  for  instance,  the  letter  to  a  student  of 
theology  at  Geneva,  and  you  will  see  what  missionary 
effort  wnll  become  when  those  engaged  in  it  have 
attained  to  a  full  consciousness  of  the  laws  of  life,  " 
and  have  realised  that  it  is  their  duty  to  respect  those 
laws  and  to  assist  Nature  in  spiritual  matters,  just 
as  the  doctor  assists  her  in  another  field.  In  this 
letter  the  author  speaks  with  a  simplicity  and  modera- 
tion which  are  in  no  way  studied  or  calculated.  He 
knows  that  if  his  correspondent  has  reached  a 
certain  degree  of  religious  development  he  will  un- 
derstand ;  and  that,  if  he  has  not  reached  it,  it  would 


24  INTRODUCTION 

be  unwise,  premature,  and  even  culpable,  to  disturb 
him  and  to  seek  to  hasten  his  evolution  from 
outside. 

Sometimes  a  brooding  hen  thinks  she  hears,  before 
the  time,  her  chicks  knocking  at  the  door  of  their 
prison.  All  in  a  fever,  she  tries  to  answer  them  dis- 
creetly ;  she  fears  lest  she  should  be  mistaken,  and 
feels  that  it  is  not  for  her  to  hasten  the  solemn 
moment.  Just  like  this  is  Loisy's  delicate  considera- 
tion for  others;  in  no  sense  is  it  a  tactical  manoeuvre. 
It  comes  from  his  faith ;  he  knows  that  the  essential 
thing  is  not  to  have  reached  some  particular  point, 
but  to  be  at  work,  to  be  on  the  move. 

By  a  purely  scientific  route  he  has  arrived  where 
many  will  be  surprised  to  find  him — at  an  intensely 
mystical  conception  of  the  Church.  How  poor, 
how  external,  how  formal  appears  that  unity  of  the 
Church  which  the  Holy  See  is  maintaining  by  dint 
of  disciplinary  measures  when  compared  with  the 
real,  free  unity  in  which  the  thought  of  this  alleged 
heretic  moves! 

Pius  X.  believes  that  unity  is  saved  when  he 
receives  the  expression  of  the  unanimous  submission 
of  the  episcopate.     That  may  be  unity,  but  it  is  the 


INTRODUCTION  25 

unity  of  enforced  homage,  if  not  the  unity  of  men 
who  are  one  only  in  their  discouragement,  faint- 
heartedness and  fear.  It  is  not  merely  a  lying  unity, 
it  is  a  blasphemy  against  the  true  unity.  Do  but 
compare  the  grandiloquent  and  obsequious  letters 
of  these  regiments  of  bishops  with  the  pages  where 
Loisy  tells  of  his  experience,  his  actual  sense  of  com- 
munion with  an  eternal  body  to  which  at  first  he 
belonged  involuntarily,  but  of  which  he  becomes  each 
day  a  more  willing  and  resolute  member.  You 
will  soon  see  to  which  side  posterity  will  turn  for  a 
witness  to  the  faith  of  the  early  twentieth  century. 

The  strength  of  his  position  and  the  Modernists' 
is  that  their  scientific  honesty,  far  from  leading  them 
to  a  bare  negation  of  religion,  brings  them,  on  the 
contrary,  to  firm  scientific  ground  on  which  religious 
thought  can  develop  with  a  vigour,  serenity,  inde- 
pendence and  boldness  such  as  the  world  has  never 
seen. 

Many  people  think  that  these  new  teachers,  like 
prudent  folk,  are  making  concessions  on  scientific 
ground;  that  they  are  opportunists  who  are  bowing 
to  circumstances.    Those  who  think  this  are  as  grossly 


26  INTRODUCTION 

mistaken  as  those  who  regard  them  as  Protestants 
in  disguise.  This  equivocal  attitude — when  a  person 
affirms  as  a  member  of  a  Church  what  he  denies  as  a 
savant,  or  merely  as  a  man — is  no  doubt  very  common ; 
it  dates  from  long  before  our  time;  and  it  makes  it 
fatally  easy  to  accuse  believers  of  duplicity  and 
hypocrisy.  But  this  is  in  no  degree  the  attitude  of 
the  Modernists.  On  the  contrary,  their  great  char- 
acteristic is  a  complete  inner  harmony.  For  them 
science  illuminates  faith,  and  if  it  makes  faith  less 
mysterious  to  them,  on  the  other  hand  it  shows  them 
how  strong  and  firmly-rooted  faith  is. 

Let  us  take  a  definite  instance.  The  problem  of 
the  Fourth  Gospel  is  one  of  the  most  debated  ques- 
tions of  the  present  day.  A  certain  school  of 
orthodoxy,  whose  deliberations  are  conducted  with 
cl(^sed  doors,  declares  that  its  author  is  St  John  the 
Apostle,  and  that  its  narratives  are  to  be  taken  in  a 
strictly  historical  sense.  On  the  other  hand  there 
is  a  certain  school  of  rationalism  which,  after  show- 
ing that  the  document  has  merely  a  symbolical 
meaning,  comes  to  the  conclusion  that  it  is  valueless. 
WiU  the  Modernist  take  a  middle  course  and  accept 
theoretically  the  rationalist  view,  while  continuing 


INTRODUCTION  27 

to  use  the  document  in  the  orthodox  way?  No,  he 
escapes  from  the  dilemma  by  a  conception  more 
scientific  than  that  of  the  rationahst :  "  The  Gospel 
and  Christian  tradition  are  not  merely  old  memories 
which  we  are  free  to  consult  or  let  go  at  will ;  they  are 
religious  experiences  which  are  somehow  continued  in 
our  own  experience,  and  I  will  venture  to  say  that  we 
could  never  succeed  in  entirely  rooting  them  out  of 
ourselves,  even  if  we  could  banish  them  from  our 
recollection.^^  * 

Never  has  a  writer  noted  more  happily  the  error  of 
those  who,  under  pretext  of  exalting  the  sacred  books, 
make  them  documents  of  superhuman  origin,  and, 
on  the  other  hand,  the  error  of  those  who,  having 
proved  that  there  is  nothing  absolute  about  them, 
refuse    to    see    their   immense    value    as    formative  _     i« 

elements  of  our  thought  and  our  moral  life.  at 

\  Anti-reliffious    rationalism    and    orthodox    Intel-  ' ' 

lectualism — they  are  more  opposed  in  appearance    \ 
than  reality — both  start  from  the  same  idea  of  the 
absolute.     Modernism   moves   on   a   very   different 
plane — the  plane  of  reality,  of  life,  of  experience; 
the   Modernist   has   no   more   need   to   believe    his 

*  Quelques  Letires,  p.  42. 


28  INTRODUCTION 

Church  to  be  metaphysically  infallible  in  order  to  be 
faithful  to  her  than  he  has  to  believe  his  parents  to 
be  impeccable  or  omniscient  in  order  to  love  and 
obey  them.  It  is  indeed  true  that  mankind's  great 
witnesses  to  the  religious  life  seem  to  him  much 
closer  to  us  common  men,  but  if  they  appear  less 
majestic  they  become  more  real,  and  a  truer  view  is 
gained  of  them. 

/The  Modernist  has  a  sense  of  the  life  of  the  Church 
in  our  day,  and  he  enters  vigorously  into  it.  He  does 
not  in  the  least  share  the  Protestant  idea — an  idea 
which  from  Protestantism  has  everywhere  filtered 
through  into  Catholicism — that  revelation  ceased 
with  the  composition  of  the  sacred  books,  that  the 
great  epochs  of  religious  thought  are  closed,  and  that 
all  we  have  now  to  do  is  to  live  on  the  interest  of  our 
spiritual  heritage. 

On  the  contrary,  the  idea — so  eminently  Catholic, 
and  also  scientific — of  the  continuity  of  life,  of  our 
solidarity  with  both  the  past  and  the  future,  in- 
spires M.  Loisy  to  such  a  degree  as  to  transcend  the 
limits  of  science  and  pass  into  the  realm  of  mysticism 
and  poetry.  The  work  of  this  typical  Frenchman, 
born  in  the  region  which  was  the  cradle  of  Gothic 


INTRODUCTION  29 

architecture,  makes  one  think  of  those  great  thir- 
teenth century  cathedrals  which  are  the  noblest 
expression  of  Christian  art,  because  in  them  all  is 
coherent,  harmonious,  at  one. 

There  are  certain  pages  of  Loisy's  which  should 
be  read  in  some  old  cathedral  at  the  hour  when  the 
evening  shadows  fall,  when  the  details  vanish  and 
blend  together  in  the  majesty  of  the  whole,  and  one 
can  guess  at,  rather  than  see,  the  faithful  who  linger 
to  meditate  or  pray;  when  the  building  itself  seems 
wrapped  in  contemplation,  vibrating  in  mysterious 
union  with  all  Nature  in  her  homage  to  the  setting 
sun,  A  great  peace,  a  sense  of  calm  and  forgiveness, 
seems  to  descend  from  the  vaults  and  pervade  all 
things;  the  memory  of  the  past  comes  with  more 
freedom  and  intensity  than  at  common  times,  it 
enfolds  and  takes  possession  of  one.  It  is  the  hour 
of  Compline.  Up  there  in  the  choir  voices  ascend 
— voices  of  boys,  voices  of  old  men;  in  and  with 
them  we  seem  to  be  living  again  through  all  the 
sorrows,  the  hopes,  the  faith  of  the  past,  and  this  past 
is  lending  us  its  voice  that  we  may  go  further,  rise 
higher  than  it  has  done.  After  the  little  child  that 
still  hves  in  each  of  us  has  been  lulled  and  calmed  by 


30  INTRODUCTION 

the  chant  of  the  In  Manns,  the  Salve  Regina  comes 
at  last  with  its  passionate  strains,  now  bursting  into 
joy,  now  turning  to  a  wail,  to  lead  us  to  the  threshold 
of  those  iempla  screna  whither  the  savant,  the  artist, 
the  poet  and  the  mystic  come  by  different  ways,  to 
meet  in  communion  as  beneficent  as  it  is  unexpected. 
Yes,  it  is  indeed  in  one  of  these  cathedrals,  the 
expression  of  the  faith,  not  the  orthodoxy,  of  a 
whole  people,  that  the  pages  should  be  read  in  which 
Loisy  replies  to  a  professor  who  is  also  a  priest. 
"  The  question,"  he  writes,  "  which  lies  at  the 
bottom  of  the  religious  problem  to-day  is  not  whether 
the  Pope  is  infallible,  or  whether  there  are  errors  in 
the  Bible,  or  even  whether  Christ  is  God,  or 
whether  a  revelation  exists — all  these  problems 
are  either  obsolete  or  have  changed  their  meaning, 
and  they  all  depend  upon  the  one  great  problem — but 
whether  the  universe  is  inert  matter,  empty,  deaf, 
soulless,  pitiless;  whether  man's  conscience  finds  in 
it  no  echo  truer  and  more  real  than  itself.  There  is 
no  rational  proof  one  way  or  the  other  which  can  be 
said  to  be  irresistible.  .  .  .  The  act  by  which  we  affirm 
our  trust  in  the  moral  worth  of  the  universe,  in  the 
moral  purpose  of  being,  is  in  itself  necessarily  an  act 


INTRODUCTION  31 

of  faith.  It  is  none  the  less  a  supremely  reasonable 
act,  not  only  because  it  is  supported  by  probabilities 
which  militate  against  the  negative  thesis  of  materi- 
alistic atheism,  but  because  the  very  act  by  which  we 
affirm  God's  reality  (there  is  no  question  for  the 
moment  of  defining  Him)  affirms  our  own  reality, 
brings  us  into  equilibrium,  completes  us,  adapts  us  to 
life,  is  an  experience  of  the  truth  contained  in  itself. 
.  .  .  That  is  what  I  say  to  myself,  and  it  does  not 
lie  within  my  power  to  say  more  to  you  or  to  speak 
in  clearer  or  more  persuasive  terms.  Like  you  I 
stand  before  this  great  eternal  wall.  I  put  questions 
to  it,  and  in  my  own  answers  to  myself  I  believe  that, 
unconscious  though  it  seems,  it  speaks  to  me  or  in  me. 
For,  after  aU,  I  am  a  stone  in  this  wall,  ccelestis  urbs 
Jerusalem  ;  in  a  certain  sense  it  is  all  within  me,  as  I 
am  all  within  it ;  it  must  be  alive  like  myself,  it  is  no 
stone  wall  but  a  living  building;  in  me  it  suffers,  in 
and  with  it  I  shall  have  peace." 

In  me  the  Church  suffers,  in  and  with  her  I  shall 
have  peace !  Have  the  ties  which  bind  the  new  genera- 
tion of  Catholics  to  the  rest  of  the  Church  ever  been 
described  with  more  simphcity,  more  emotion,  more  of 
the  truth  which  comes  from  vital  experience  ?    Rome, 


32  INTRODUCTION 

like  Jerusalem  of  old,  kills  the  prophets  and  stones 
them  that  are  sent  unto  her,  yet,  with  all  her  errors, 
her  weaknesses,  her  crimes,  it  is  she  who  has  given  us 
a  vision  of  peace  and  unity  which  is  more  than  a  pro- 
mise— a  sort  of  foretaste  of  possession. 

We  must  not  confound  the  Church  with  Rome, 
nor  Rome  with  the  Curia;  and  yet  even  Rome, 
however  feeble  her  head  may  be,  however  some  of 
her  organs  of  transmission  may  be  unfit  for  their 
task,  claims  our  respect  because  of  the  anxieties  by 
which  she  is  tormented.  She  is  suffering  in  Loisy, 
in  Tyrrell,  in  all  those  young  Modernists  who,  though 
they  have  no  right  to  spare  her  this  pain,  are  never- 
theless in  duty  bound  to  feel  what  is  passing  and  to 
understand  their  old  Mother. 

"  In  me  she  suffers ;  in  and  with  her  I  shall  have 
peace!  "  These  words  will  remain  the  truest  ex- 
pression of  what  the  representatives  of  the  new 
school  feel  towards  the  Church.  Adapting  St  Paul's 
triumphant  words,  they  may  say  that  they  are  more 
than  conquerors  and  are  persuaded  that  nothing  can 
separate  them  from  her. 

It  is  this  experience  of  increased  religious  life  which 


INTRODUCTION  33 

is  the  essential  characteristic  of  the  Modernist  move- 
ment. Modernism  is  breaking  up  the  rehgious  soil 
in  a  way  which,  though  not  generally  noticed,  is  even 
more  important  than  its  work  in  the  scientific  field. 
Loisy  knows  but  a  very  small  number  of  his  disciples, 
and  he  has  no  idea  of  their  quality.  If  the  walls  of 
the  seminaries  could  speak  they  would  tell  of  many 
young  men  whom  he  has  saved  from  intellectual 
scepticism  and  from  materialism  in  worship;  of 
many  who  were  on  the  way  to  become  priests  by 
accident  and  mechanically,  and  who,  coming  into 
touch  with  him  through  his  books,  have  learnt  to 
find  a  new  meaning  in  the  word  "  truth,"  and 
know  now  that  truth  must  be  sought  for,  must  be 
purchased  like  the  wise  virgins'  oil. 

It  is  not  only  the  most  intelligent  seminarists  who 
become  Modernists;  it  is  also  the  most  sincere, 
active  and  manly  of  them,  for  those  who  are  con- 
sumed with  ambition  enter  the  dark  paths  of  hypocrisy 
and  delation. 

But  the  call  of  the  Modernists  has  stirred  and 
awakened  many  consciences  quite  outside  ecclesi- 
astical circles  and  institutions.  It  is  impossible  to 
describe  the  force  that  radiates  from  the  young  lay- 


34  INTRODUCTION 

men  who  have  attained  a  clear  vision  of  a  renewed 
Catholicism.  Sometimes,  without  knowing  it,  they 
purify  the  faith  and  life  of  those  with  whom  they 
come  into  contact. 

Last  year  one  of  them,  threatened  with  the  greater 
excommunication,    felt    that    he    must  seek   in   the 
sacraments    the   strength   he   needed   to   bear   the 
impending  blow.     One  June  morning  he  knocked  at 
the  door  of  a  convent — as  famous  as  it  is  modest — 
in  Central  Italy,  and  asked  for  a  confessor.     For  a 
moment  the  lay  brother  who  kept  the  door  was  over- 
come by  astonishment.     Each  year,  it  is  true,  he  was 
accustomed  to  see  thousands  of  peasants  pass  into 
the  httle  sanctuary,  but  as  far  as  his  memory  went 
back  he  had  never  known  un  signore  come  to  con- 
fession.    He    hesitated    an    instant,    examined   the 
stranger  with  a  fixed  gaze  that  was  at  once  offensive 
and  familiar,  then,  thinking  he  had  found  the  answer 
to  the  question  he  had  mentally  put  to  himself,  he 
drew  his  hands  from  the  bucket  in  which  he  was 
washing  lettuce  and  wiped  them  vigorously.     "Yes, 
yes,"    he    said,    "  I    understand.     I    wiU    call    the 
Warden." 

The  Superior's  astonishment  was  not  less  than  the 


INTRODUCTION  35 

lay  brother's  had  been.  Wondering  what  this  visit 
might  betoken,  he  took  his  seat  in  the  confessional. 
The  colloquy  was  short;  already  the  priest  was 
lifting  his  hand  to  bless  and  absolve  the  penitent, 
when  the  latter  stopped  him.  "  My  confession 
would  be  incomplete,"  he  said,  "  if  I  did  not  tell  you 

my  name.     It  is ,  and  if  you  have  read  certain 

newspapers  you  will  know  that  I  am  threatened  with 
excommunication."  The  monk  nearly  leapt  from  his 
seat;  he  cast  on  his  penitent  a  look  of  compassion 
and  admiration.  "  I  thank  you  for  your  frankness," 
he  said.  "  To-morrow  you  may  be  excommunicate, 
but  I  have  no  right  to  treat  you  as  such  to-day.  I 
will  pray  for  you ;  do  you  too  pray  for  me — many, 
many  prayers!  " 

The  next  moment,  his  face  radiant  with  joy,  he 
began  with  his  own  hands  to  prepare  the  altar ;  then 
he  celebrated  Mass.  Who  can  say  what  passed 
between  the  two  men  at  the  moment  of  Communion, 
when  tears  filled  the  priest's  eyes  and  his  counten- 
ance became  transfigured  with  emotion?  They 
themselves  no  doubt  could  not  tell  us,  but  it  is 
certain  that  the  good  Father  owes  to  a  young  lay- 
man, under  suspicion  and  all  but  cast  out  of  the 


36  INTRODUCTION 

Church,  the  most  luminous  day  in  all  his  priestly 
life. 


There  is  something  exceptional  and  unique  about 
this  example;  but  I  thought  it  right  to  give  it, 
because  it  shows  how  intense  is  the  religious  life  of 
the  apostles  of  Modernism,  and  shows  also  the 
mysterious  but  very  natural  ways  in  which  it  pene- 
trates from  place  to  place.  I  do  not  know  whether 
that  Father  Superior  is  now  a  Modernist,  but  I  am 
sure  that  in  his  convent  the  novices  read  whatever 
they  wish,  and  especially  the  Reviews  which  are  most 
solemnly  prohibited. 

It  is  this  note  of  piety  combined  with  freedom, 
of  love  for  the  Church  at  the  moment  when  in  certain 
respects  the  author  is  at  war  with  her  hierarchy, 
which  makes  Quelques  Lettres  so  strikingly  original  a 
book.  In  it  we  not  only  see  the  man,  the  savant,  the 
Catholic,  we  meet  at  every  turn  the  cure,  the  priest 
who  has  charge  of  souls,  a  great  part  of  whose  day  is 
spent  in  visiting  his  parishioners. 

My  use  of  the  term  cure  will  perhaps  surprise  the 
reader.  Stih  more,  perhaps,  will  it  surprise  M. 
Loisy  himself ;  he  little  knows  what  a  vocation  he  has 


INTRODUCTION  37 

for  the  active  ministry.  Yet  I  cannot  give  up  a 
word  which  corresponds  to  such  a  hving  reahty.  In 
the  letters  we  see,  above  all,  the  author's  relations 
with  his  parish.  It  is  not,  indeed,  much  like  an  official 
parish;  the  cure  does  not  wear  the  stole,  the  distinc- 
tive mark  of  his  office,  but  in  his  heart  there  is  the 
sign  of  election  par  excellence — he  feels  that  he  owes 
himself  to  his  flock.  His  zeal  has  no  relation  to  the 
parishioner's  rank;  he  hastens  to  the  side  of  those 
who  have  most  need  of  him — the  lonely,  the  erring, 
the  weak. 

He  lingers  in  the  homes  of  the  poor,  the  publicans, 
the  heretics ;  and  some  of  his  letters,  perhaps  the  most 
important  of  them,  are  addressed  to  ordinary 
priests,  to  seminarists,  to  a  Protestant  student,  even 
to  men  of  but  poor  repute,  with  whom  Loisy  has  no 
personal  sympathy.  It  is  enough  for  him  that  they 
have  expressed  a  desire  to  hear  from  him ;  he  feels 
himself  bound  to  answer  them,  obliged  to  give  them 
his  attention. 

Some  of  his  opponents  have  scornfully  observed 
that  he  has  not  succeeded  in  founding  a  school.  He 
has  done  something  greater  and  better,  he  has 
founded  a  family  which  has  spread  its  roots  all  over 


38  INTRODUCTION 

the  world.  Loisy's  sons  do  not  imagine  that  they 
will  do  honour  to  their  spiritual  father  by  mechanic- 
ally repeating  the  conclusions  he  has  reached ;  they 
have  found  in  his  teaching  a  starting-point,  a  method 
— ^he  has  shown  them  their  bearings. 

Those  who  regard  him  as  a  savant  anxious  to  secure 
the  acceptance  of  certain  theses  as  final  results, 
merely  show  that  they  cannot  understand  the  simplest 
and  plainest  words,  and  he  is  fully  justified  in  calling 
the  Encyclical  Pascendi  Dominici  Gregis  a  "  solemn 
slander."  *  That  is  aU  it  is,  not  only  because  Loisy, 
and  Tyrrell,  and  the  Rinnovamento,  and  Dr  Schell, 
have  never  posed  as  Doctors  of  the  Church,  but  also 
because  its  author  has  described  the  men  whom  he 
wished  to  discredit  in  words  so  vulgar  as  to  be  more 
like  the  language  one  hears  in  a  sacristy  frequented  by 
bad  company  than  like  the  pronouncements  of  an 
authority  that  desires  to  be  respected  even  by  those 
whom  it  is  forced  to  condemn. 

Evidently  Pius  X,  is  better  acquainted  with  Mgr. 
Montagnini,  Cardinal  Merry  del  Val  and  Mgr. 
Benigni  than  with  the  men  he  has  condemned.  He 
conceives    the    Modernists    in    terms    of    the    anti- 

*  Quelques  Lettres,  p.  232. 


INTRODUCTION  39 

Modernists.  He  imagines  that  people  join  the 
Modernists  much  as  they  join  a  definite  pohtical 
party  or  enter  the  Academy  of  Ecclesiastical  Nobles. 
You  need  not  join,  and  if  you  have  joined  you  can 
leave,  you  have  but  to  pass  out  through  the  door. 
In  his  simplicity  he  cannot  understand  how  anyone 
can  refuse  to  oblige  him. 

This  is  not  the  state  of  mind  of  Pius  X.  alone. 
One  is  astonished  to  note  that  it  is  also  that  of  a  large 
section  of  the  hierarchy  and  the  clergy,  and  that  these 
gentlemen  seem  not  to  have  the  least  idea  that  in 
certain  matters  submission  is  impossible,  or  possible 
only  by  lying  and  perjury,* 

Their  calm  persistence  in  demanding  such  sub- 
mission is  distressing  at  first,  and  at  length  becomes 
tragic.  However  carefully,  for  instance,  the  Ponti- 
fical Commission  on  Biblical  Studies  may  have  been 
purged  of  all  the  scientific  intellect  it  contained,  it  is 
hard  to  understand  how  the  members  who  remain  in 
it  can  believe  that  a  man  is  able  to  afiirm  or  deny  at 
will  that  a  given  book  of  the  Bible  is  the  work  of  the 
author  to  whom  tradition  assigns  it. 

*  This  is  one  of  the  ideas  to  which  Loisy  in  his  correspondence  is 
most  often  obliged  to  return. 


40  INTRODUCTION 

The  Church,  whose  duty  was  to  give  to  our  civiUsa- 
tion  a  spirit  of  truth,  of  scientiiic  exactitude  and 
humihty,  and  of  manly  sincerity,  has  fallen  into  the 
hands  of  a  government  which  does  all  it  can  to  stifle 
this  spirit  and  ends  by  counselling  us  to  commit  acts 
which  would  dishonour  us  in  our  own  eyes.  In  time 
to  come,  when  the  events  of  to-day  are  seen  in  their 
true  proportions,  ecclesiastical  authority  will  be 
found  to  have  brought  about  its  own  ruin  by  its 
obstinacy  in  regarding  pure  lies  as  the  most 
meritorious  of  religious  actions. 

Those  who  have  so  low  an  opinion  of  Loisy  as  to 
think  that  he  could  teach  to-morrow  from  his 
professorial  chair  the  opposite  of  what  he  has  taught 
hitherto,  are  not  insulting  the  famous  scholar;  they 
are  only  throwing  a  painful  light  on  their  own 
mentality. 

It  is  singularly  pleasant  and  refreshing  to  turn 
from  the  pages  of  the  Encyclical  which  describe  the 
supposed  intrigues  of  the  Modernists  and  their  vulgar 
attempts  to  favour  those  who  "  embark  on  their 
vessel,"  to  the  letters  of  Loisy  to  Baron  Friederich 
von  Hiigel.     What  sincerity  there  is  between  these 


INTRODUCTION  41 

two  friends,  what  mutual  respect,  what  freedom  of 
judgment!  In  reading  these  pages  I  could  not  help 
thinking  that  much  as  Loisy  must  have  suffered  at 
seeing  his  former  friends  abandon  him,  fearful  lest 
they  should  ruin  their  career,  he  has,  on  the  other 
hand,  been  privileged  to  know,  more  than  many  of 
his  contemporaries,  more  above  all  than  Pope  or  car- 
dinals, what  power  and  virtue  there  are  in  a  friendship 
which  is  just  the  union  of  two  souls  journeying  to  the 
same  goal,  piic  ampia  luce  e  piii  profondo  amore. 

Since  the  letters  published  by  M.  Loisy  have 
revealed  to  all  the  world  how  important  is  Baron 
von  Hiigel's  place  in  the  religious  crisis  of  our  time, 
there  is  no  reason  why  I  should  not,  in  my  turn,  tell 
of  the  veneration,  the  glad  and  ardent  affection  with 
which  every  Modernist  in  Europe  and  America 
regards  him.  Though  he  is  well  known  in  the 
scientific  world  through  his  vigorous  works  on 
Biblical  exegesis,  the  general  public  may  be  said  to 
be  ignorant  of  the  influence — certainly  involuntary 
and  largely  unconscious — which  he  is  exercising  over 
present-day  Catholic  thought. 

There  are,  in  various  parts  of  the  world,  certain 
intelligent  and  broad-minded  bishops,  who  consider 


42  INTRODUCTION 

that  they  are  entitled  to  call  themselves  good 
Roman  Catholics  without  being  obliged  to  think 
that  the  ideal  of  the  Church  will  be  best  attained 
by  substituting  for  the  episcopate  a  system  of 
phonographs  to  repeat  in  every  place  the  words 
put  by  divine  revelation  day  by  day  into  the 
mouth  of  the  Vicar  of  Jesus  Christ.  The  Modernists 
know  that  they  can  count  upon  the  warm  sympathy 
of  these  prelates,  and  they  are  deeply  grateful  for 
the  marks  of  this  sympathy  which  are  shown  them 
from  time  to  time.  It  is  a  comforting  thought  to 
them  that  even  in  the  hierarchy  there  is  a  minority 
which  follows  their  progress,  gives  them  its  encourage- 
ment, and  desires  the  strengthening  and  the  triumph 
of  their  cause.  But  the  more  they  rejoice  at  this 
the  more  anxious  they  are  not  to  create  difficulties 
for  this  minority,  not  to  give  cause  for  intrigues  and 
delations  which  could  only  result  in  depriving  the 
Church  of  some  of  her  most  enlightened  and  devoted 
men.  It  is  for  this  reason  and  by  the  very  logic  of 
events  that  Baron  von  Hiigel  has  become,  so  to 
speak,  the  lay  bishop  of  the  Modernists. 

If  they  could  ever  think  of  choosing  a  leader  their 
thoughts  would  certainly  turn  to  him  first  of  all,  for 


INTRODUCTION  43 

while  he  has  grappled  with  all  the  problems  which 
preoccupy  them — Biblical  criticism,  the  philosophy 
of  religion,  social  questions — he  has  been  able  to 
CO  -  ordinate  and  harmonise  the  results  of  these 
labours,  and  the  outcome  has  been  in  his  case  not 
a  negative  criticism  of  the  past  but  a  glorious  taking 
possession  of  both  past  and  present.* 

All  the  world  over  there  are  priests  who  feel  for 
this  humble-minded  layman  an  unspeakable  affection 
and  a  gratitude  which  they  often  do  not  venture 
to  express.  Not  only  has  he  encouraged  and 
enlightened  them;  he  has  shown  them,  above  all, 
that  Modernism  of  the  freest  type  may  lead  to  an 
intensity  of  religious  life  which  is  unknown  to  those 
who  oppose  and  persecute  it. 

In  September  1907  a  number  of  priests  and  laymen 
who  have  in  various  ways  influenced  the  movement 
of  ideas  in  the  Catholic  Church,  met  together  for 
three  days  in  the  T5n:olese  Alps  to  exchange  ideas, 

*  One  of  his  last  works,  The  Papal  Commission  and  the  Pentateuch, 
by  Professor  C.  A.  Briggs  of  New  York  and  Baron  von  Hiigel,  is  an 
excellent  example  of  his  power  of  setting  forth  in  all  its  aspects  a 
difticult  and  complex  question,  and  of  answering  it  with  equal  tact 
and  firmness.  This  short  volume  is  one  of  those  manifestations  of 
Modernism  of  which  ecclesiastical  authority  has  not  seen  the  import- 
ance. 


44  INTRODUCTION 

counsels  and  hopes.  Friederich  von  Hiigel  was 
present,  but  with  his  accustomed  humihty  he  re- 
mained a  hstener  merely  and  kept  himself  in  the 
background.  On  the  morning  of  their  departure, 
however,  he  gathered  the  friends  together  in  his  own 
room  and  addressed  them  in  words  so  simple  and  yet 
so  burning  that  those  who  were  privileged  to  hear 
have  treasured  them  up  in  their  memory.  For 
them  it  was  one  of  those  rare  moments  when  life 
seems  transfigured  but  still  real,  when  men  become 
conscious  of  the  mysterious  forces  within  and  yet 
above  and  beyond  themselves. 

The  priest  who,  in  a  low  voice  full  of  emotion,  told 
me  a  few  months  later  about  this  scene,  added  that 
all  those  present  had  been  reminded  of  St  Paul's  fare- 
well to  the  elders  of  the  Ephesian  Church. 

In  face  of  facts  of  this  kind  one  may  well  think  that 
the  anti-Modernists  are  quite  unaware  how  nobly 
religious  these  men  are.  Do  they  not  show  as  much 
blindness  in  regard  to  them  as  is  shown  in  regard 
to  Catholics  by  those  excessively  simple  anticlericals 
who  honestly  believe  that  religion  is  nothing  but  a 
system  of  ridiculous  beliefs  skilfully  kept  up  by  the 
priests  in  order  to  exploit  human  stupidity  ? 


INTRODUCTION  45 

The  meeting  of  which  I  have  spoken  was  watched 
by  the  spies  of  orthodoxy.  A  few  days  later  the 
papers  which  imperiously  dictate  to  ecclesiastical 
authority,  published  names  and  perfidiously  in- 
quired whether  such  and  such  a  Protestant  had  not 
been  present.  In  this  way  they  were  able,  without 
actually  stating  what  was  untrue,  to  inspire  their 
ingenuous  readers  with  the  conviction  that  secret 
meetings  had  been  going  on  between  the  Modernists 
and  the  Protestauts.  Not  less  sad  is  their  utter 
failure  to  understand,  even  vaguely,  what  these  men 
are  working  for — these  men  whom  they  know 
personally  and  are  forced  to  respect  though  they 
regard  them  as  antagonists.  The  only  thing  that 
struck  them — if  I  may  be  forgiven  for  saying  so — 
was  the  fact  that  the  Abbe  Romolo  Murri  was 
wearing  a  frock-coat ! 

Many  representatives  of  orthodoxy  are  at  a  loss  to 
understand  the  success  of  Modernism ;  they  can  find 
no  other  charge  to  bring  against  it  than  that  which 
dying  Paganism  flung  at  advancing  Christianity — 
the  Christians  were  accused  of  atheism,  the  Modern- 
ists are  charged  with  unbelief  and  agnosticism.  But 
the   real  reason  why  they  multiply  so  fast  is  that 


46  INTRODUCTION 

they  have  Hfe  within  them :  "  they  feel  themselves 
called  upon  to  substitute  for  a  system  of  education 
based  on  maledictions,  restrictions  and  insincerity, 
an  education  open  to  the  light  and  air,  to  life  in 
its  fulness — good  tidings  of  great  joy,  a  proclama- 
tion of  peace  and  love  to  all."  {Nova  et  Vetera, 
vol  ii.  p.  14). 

Orthodoxy  may  treat  them  as  rebels,  but  it  is 
their  right  and  their  duty  to  beseech  her  to  make 
serious  inquiry  and  see  whether  the  charge  does  not 
rather  apply  to  herself.  She  it  is  who  rebels  against 
those  signs  of  the  times  which  she  so  completely 
misunderstands,  who  processions  in  front  of  modem 
civilisation  with  her  images  and  statuary  as  though 
she  imagined  that  she  could  and  ought  to  exorcise 

it. 

It  was  the  Church  which  gave  birth  to  the  sublime 
idea  of  catholicity,  but  she  must  have  courage  to  lift 
up  her  eyes  and  see  that  she  is  realising  it  less  and 
less,  that  the  people  and  the  peoples  are  abandoning 
her  more  and  more — not  because  they  have  no  ideals 
but  because  her  ideals  are  no  longer  living  or  effective. 

To  say  frankly  and  simply,  as  Loisy  does,  to  those 
who  govern  the  Church,  how  impossible  it  is  to  carry 


INTRODUCTION  47 

out  their  orders,  is  no  more  disloyalty  to  the  Church 
than  it  is  disloyalty  to  one's  country  to  refuse  to 
obey  the  orders  of  a  general  who  is  ignorant  of  the 
real  position  of  the  troops.  The  Holy  See  will  no 
more  save  the  Church  by  excommunicating  the 
Modernists  than  such  a  general  would  save  his  army 
by  shooting  the  men  who  are  courageous  enough  to 
warn  him  of  his  errors. 


MODERNISM 


When  I  received  the  Jowett  Committee's  flattering 

invitation  to  come  and  speak  to  you,  I  accepted  it  at 

once  and  with  enthusiasm.     Yet,  beUeve  me,  I  was 

keenly  conscious  of  the  difficulty  and  anxiety  of  the 

task  with  which  I  had  been  honoured;    I  felt  I  was 

undertaking  a  heavy  responsibility,  first  of  all  towards 

my  audience,  in  coming  to  discourse  to  you  on  a 

question    so    complex    and    so    burning,    and    then 

towards  those  of  whom  I  have  to  speak,  since  my 

appreciations  will  be  those  of  a  spectator,  deeply 

interested  indeed  and  most   friendly,  but  one  who 

is    far    from    possessing    the    intellectual    training, 

the  youthful  energy,  and  the  spiritual  fervour  which 

are  needed  to  speak  of  them  with  competence  and 

authority. 

What  decided  me  at  once  was  the  thought  that  we 

were   to   be   gathered   together   in  memory  and  in 

some   sense   under   the   protection   of   the    famous 
D  49 


50  MODERNISM 

Master  of  Balliol :  that  distinguished  teacher,  whose 
whole  hfe  was  filled  with  the  endeavour  to  open  the 
doors  of  his  heart  and  the  windows  of  his  intellect 
towards  new  and  ever  vaster  horizons,  would  have 
liked  the  subject  we  are  to  discuss.  He  would  have 
liked,  I  am  sure,  the  spirit  of  humility  and  warm 
sympathy  in  which  I  shall  try  to  treat  it.  Since 
Jowett's  chief  preoccupation  was  to  discourage  dog- 
matism and  to  encourage  thought,  he  would  not  only 
have  felt  curiosity  as  to  the  outburst  of  life  which  has 
lately  taken  place  in  the  Roman  Catholic  Church,  and 
has  been  baptised  with  the  very  unsuitable  name  of 
Modernism,  but  he  would  have  felt  that  between 
himself  and  it  there  was  a  profound,  though  perhaps 
distant  and  mysterious  harmony. 

My  aim  then,  as  you  have  already  guessed,  I  hope, 
is  not  to  pronounce  a  final  judgment  on  Modernism 
and  anti-Modernism,  but  to  turn  your  attention  in 
that  direction,  to  counsel  you  not  to  let  yourselves 
be  absorbed  in  the  cares  of  your  own  churches,  and  to 
show  you  that  close  by  us  there  is  about  to  begin, 
nay,  there  has  already  begun,  a  struggle — intellectual, 
moral  and  religious — of  rare  beauty  and  immense 
fruitfulness. 


MODERNISM  51 

To  get  a  clear  view  of  it,  to  understand  the  relative 
position  of  the  combatants  and  gain  the  right,  if  not 
to  enlist  in  one  of  the  two  armies,  at  least  to  send  up 
prayers  with  a  good  conscience  for  the  one  side  or  the 
other,  we  need  to  make  a  courageous  effort  to  struggle 
against  the  stream  not  only  of  the  ideas  which 
surround  us,  but  of  our  own  ideas  and  our  habitual 
judgments.  There  again,  you  see,  we  shall  be 
guided  by  that  characteristic  method  of  Jowett's 
which  won  him  for  nearly  fifty  years  an  influ- 
ence that  is  easier  to  feel  than  to  analyse  and 
define. 

You  will  now  understand  how  deep  is  the  gratitude 
which  I  have  to  express  to  your  Committee,  and  my 
emotion  at  the  thought  of  undertaking  in  your 
company  a  study  of  so  delicate  a  nature.  In  appear- 
ance we  shall  be  discussing  men  who  live  far  away 
from  us.  But  you  will  soon  perceive  that  in  reality 
the  struggle  between  Modernism  and  anti-Modernism 
will  rapidly  extend  to  your  own  churches  and  chapels. 
If  we  will  but  look  within  ourselves  we  shall  see 
that  it  exists  within  us,  that  in  our  own  hearts  and 
intellects  there  are  a  Modernist  and  an  anti- 
Modernist  at  war. 


52  MODERNISM 

We  have  already  travelled  far  from  the  ecclesi- 
astical events  in  France  which  lately  attracted  so 
much  attention.  Everyone  is  beginning  to  see  that 
the  crisis  of  the  Separation  was  only  an  episode,  a 
detail,  an  accident,  compared  to  the  formidable  inner 
crisis  with  which  the  Roman  Church  is  labouring, 
not  only  in  France,  but  in  Italy,  England,  Germany, 
in  aU  countries  in  the  world. 

The  Separation  of  Church  and  State  was  hardly 
more  than  a  political  fact.  Its  importance  was  the 
importance  of  a  symptom.  It  constituted  a  defeat, 
not  for  the  Roman  Church  considered  as  a  spiritual 
society,  but  for  the  government  of  the  Church,  for 
the  Vatican,  in  short;  since  that  government  had 
mobilised  all  its  forces,  material  and  spiritual,  to  pre- 
vent the  passing  of  the  law. 

All  the  world  over  loud  and  rash  prayers  were  sent 
up,  to  put  God  under  the  necessity,  so  to  speak,  of 
manifesting  His  power.  New  devotions  were  in- 
vented to  touch  the  Virgin's  heart,  to  force  the  hands 
of  the  old  saints.  New  saints  even  were  canonised, 
but  without  result;   the  heavens  remained  dumb. 

Dumb,  too,  was  the  Catholic  nation  of  France ;  in 
vain  did  Rome  issue  pressing  BuUs ;  it  received  them 


MODERNISM  53 

with  but  wandering  attention,  or  even  with  scorn. 
It  was  only  religious  politics — all  that — of  no  concern 
to  its  conscience,  its  religion,  or  its  faith.  Sufficient 
attention,  perhaps,  has  hardly  been  paid  to  this  fact, 
especially  outside  France. 

France  is  not  a  nation  of  atheists,  materialists  or 
sceptics;  after  a  little  discreet  questioning  one  sees 
that  it  is  a  characteristic  of  her  personality  to  be  pre- 
occupied with  ideals ;  Frenchmen  wish  to  go  to  Mass, 
to  a  real,  traditional  Mass,  said  by  a  priest  in  com- 
munion with  his  bishop  and  the  Holy  Apostolic  See ; 
but  what  they  absolutely  will  not  have  is  the  con- 
tinual profanation  of  that  Mass  by  politics.  What 
they  detest  above  all  is  the  turning  of  their  village 
church  and  sacristy  into  electioneering  centres. 

If,  at  the  outset  of  the  great  discussions  about  the 
Separation,  Rome  had  said,  as  the  majority  of  the 
episcopate  desired:  "  As  a  matter  of  theory  and 
tradition  the  Church  prefers  the  union;  but,  since  in 
America  there  is  Separation,  and  Catholicism  fares 
no  worse  there  than  elsewhere,  we  leave  the  question 
free  and  open;  "  if  the  bishops  had  been  seen  taking 
part  in  the  debate  like  ordinary  citizens,  seeking  to 
make  their  views  prevail  by  friendly  and  courteous 


54  MODERNISM 

discussion,  respecting  everybody's  ideas,  and  even 
everybody's  prejudices,  things  would  have  gone  very 
differently. 

The  Separation  would  have  taken  place,  but  it 
would  have  come  about  calmly,  peacefully,  tran- 
quilly. There  would  have  been  neither  victors  nor 
vanquished.  Now,  unhappily,  there  have  been 
victors  and  vanquished — victors  who  are  not  saints, 
and  vanquished  men  with  whom  it  is  difficult  to 
feel  sympathy ;  who  are  even  doing  all  they  can  to 
bring  upon  themselves  new  and  more  irreparable 
defeats. 

One  sees  them  constantly  strutting  about  on  plat- 
forms, seeking  to  attract  the  crowd  by  a  display  of 
heated  nationalism ;  they  are  patriots  by  profession ; 
and  yet  when  closely  scrutinised  they  are  soon  seen 
to  be  precisely  the  men  who  bring  about  national 
dissolution  and  disunion.  At  the  outset  and  in 
advance  they  discredit  every  movement  which  is  not 
of  their  own  starting,  every  man  who  is  not  their 
creature;  they  cry  "Union,  union,"  but  in  their 
mouths  these  words  mean  merely  this :  "  We  accept 
your  help  if  you  will  obey  us — and  obey  us,  not  only 
when  we  give  you  orders  out  loud,  but  when  we 


MODERNISM  55 

speak  in  a  whisper,  and  even  when  we  say  out 
loud  the  opposite  of  what  we  mean  you  to  under- 
stand." Such  is  the  conduct  of  those  who  turned 
the  Separation  into  a  great  battle,  hoping  that  they 
would  win. 

You  will  forgive  me  these  reflections,  I  hope.  I 
shall  soon  show  you  how  they  are  connected  with  our 
subject.  But  I  had  another  reason  for  dwelling  on 
this  matter  for  a  moment,  and  that  is  that  these 
Frenchmen  take  a  singular  pleasure  in  circulating  in 
foreign  lands  ideas  hostile  to  their  fellow-countrymen 
and  the  government  of  their  country.  How  often  do 
I  meet  people  who,  thanks  to  these  men's  efforts, 
are  convinced  that  a  sort  of  religious  terrorism  pre- 
vails in  our  country',  that  the  churches  are  closed  and 
the  priests  forced  to  be  in  hiding!  If  it  were  not  so 
sad  one  might  find  much  piquancy  in  the  spectacle 
provided  by  these  Paladins  of  patriotism  when  some 
cloud  rises  on  their  country's  horizon.  How  keen  they 
are  to  exaggerate  it,  in  the  ill-disguised  hope  that,  at 
the  time  of  some  violent  crisis,  they  will  have  a 
chance  of  playing  what,  in  their  picturesque  language, 
they  call  "  the  last  cast  " — le  grand  coup  ! 

This    "  last   cast "   is   the    establishment   of  the 


56  MODERNISM 

reign,  of  the  Sacred  Heart  *  —  the  reign  of  God, 
say  those  who  are  rather  more  old-fashioned; 
but  this  reign  of  the  Sacred  Heart  or  reign  of 
God  has  but  a  purely  verbal  relationship  to 
that  Kingdom  of  God  with  which  the  Gospels  are 
concerned. 

At  ordinary  times  and  inside  the  country  such  a 
party  is  not  very  dangerous,  for  everyone  knows  it; 
it  is  only  to  be  feared  in  moments  of  crisis ;  abroad  it 
is  always  to  be  feared.  It  is  this  party  which,  during 
the  debates  on  the  Separation,  succeeded  in  obscuring 
the  simplest  things,  in  drowning  international  opinion 
in  floods  of  news  in  which  the  main  facts  disappeared, 
and  picturesque  details,  cleverly  exploited,  absorbed 
the  attention. 

The  dominant  fact  in  the  whole  crisis  is  that  our 

*  A  "  reign  of  Mary"  has  also  been  invented  for  us,  and  the  most 
serious  of  the  Catholic  papers  open  their  columns,  as  the  15th  of 
August  draws  near,  to  an  "  Act  of  Homage  to  the  Immaculate  Heart 
of  Mary,  Queen  of  France  "  (see  «.^.  the  Univers  for  August  9,  1908), 
in  which,  under  colour  of  celebrating  the  Feast  of  the  Assumption, 
Catholic  electors  are  invited  to  crowd  the  churches  for  the  servient  au 
drapeau.  I  am  convinced  that  many  good  Catholics,  who  would  have 
been  present  at  Mass  on  the  Feast  of  the  Assumption  to  celebrate  a 
traditional  festival,  will  refrain  from  attending,  lest  their  presence 
should  be  regarded  as  a  sign  of  their  adhesion  to  the  political  ideas  of 
Vice-Admiral  de  Cuverville. 


MODERNISM  57 

seventy-four  bishops,  having  met  together  in  plenary 
assembly  on  May  30,  1906,  accepted,  by  fifty-six 
votes  against  eighteen,  the  scheme  of  Mgr.  Fulbert- 
Petit,  Archbishop  of  Besan^on,  which  allowed  sub- 
mission to  the  law,*  and  that  Pope  Pius  X.  took  no 
account  whatever  of  this  resolution.  The  wording  of 
the  Encyclical  Gravissimo  of  August  10,  1906,  did  not 
constitute  a  lie;  it  was  something  worse,  it  was  a 
deliberate  and  studied  equivocation.  It  did  not 
state  the  reverse  of  the  truth,  but  it  gave  it  to  be 


*  Three  resolutions  were  put  to  the  vote  at  the  first  plenary  assembly 
of  the  bishops,  which  lasted  three  days  (May  30-June  l).  By  the  first 
resolution,  which  was  passed  with  acclamation,  and  dealt  with  the 
general  principle,  it  was  decided  to  send  to  the  Sovereign  Pontiff  an 
address  prepared  by  Cardinal  Lecot,  Archbishop  of  Bordeaux.  (There 
were  only  two  dissentient  votes.  The  text  of  this  document  will  be 
found  in  the  Osservatore  Romano  for  August  13,  1906.)  The  bishops 
thought  they  were  acting  very  cleverly  in  giving  in  this  grandiloquent 
document  a  striking  mark  of  their  union  with  the  Holy  See,  and  they 
hoped  that  Rome  would  be  well  satisfied  with  this  manifestation  and 
enter  at  last  into  their  preoccupations. 

Secondly,  by  forty-eight  votes  against  twenty-six,  in  secret  ballot, 
they  decided  in  principle  that  there  was  reason  to  seek  for  a  modus 
Vivendi  which  should  allow  of  the  formation  of  associations  at  once 
legal  and  canonical. 

Finally,  by  fifty-six  against  eighteen,  they  adopted  the  scheme 
proposed  by  Mgr.  Fulbert-Petit.  On  an  attentive  reading  of  this 
Archbishop's  letter,  dated  April  11,  1907,  and  published  in  the  Croix 
for  June  12  (!),  it  will  be  seen  that,  without  going  into  precise  detaibj 
it  confirms  the  foregoing  in  essentials. 


58  MODERNISM 

understood.*  Indeed,  all  those  who  know  the  facts 
only  through  this  document  are  persuaded  that  the 
French  episcopate  not  merely  submitted  to  the 
theoretical  condemnation  of  the  Law  which  had 
already  been  pronounced  by  the  Pope,  but  begged 

*  Here  is  the  text :  "  After  having  condemned,  as  was  Our  duty, 
this  iniquitous  law.  We  have  examined  with  greatest  care  whether 
the  articles  of  the  said  law  would  leave  Us  any  means  of  organising 
religious  life  in  France  in  such  a  way  as  to  safeguard  from  injury 
the  sacred  principles  on  which  Holy  Church  reposes.  To  this  end  it 
appeared  good  to  Us  both  to  take  the  council  of  the  assembled 
episcopate  and  to  prescribe  for  your  general  assembly  the  points 
which  ought  to  be  the  principal  objects  of  your  deliberations.  And 
now,  knowing  your  views  as  well  as  those  of  several  cardinals, 
and  after  having  maturely  reflected  and  implored  by  the  most 
fervent  prayers  the  Father  of  Lights,  We  see  that  We  ought 
to  confirm  fully  by  Our  Apostolic  authority  the  almost  unanimous 
decision  of  your  assembly. 

"It  is  for  this  reason  that,  with  reference  to  the  associations  for 
public  worship  as  the  law  establishes  them,  We  decree  that  it  is 
absolutely  impossible  for  them  to  be  formed  without  a  violation 
of  the  sacred  rights  pertaining  to  the  very  life  of  the  Church. 

"  Putting  aside,  therefore,  these  associations  which  the  knowledge 
of  Our  duty  forbids  us  to  approve,  it  might  appear  opportune  to 
examine  whether  it  is  lawful  to  make  trial  in  their  place  of  some 
other  sort  of  associations  at  once  legal  and  canonical,  and  thus  to 
preserve  the  Catholics  of  P"rance  from  the  grave  complications  which 
menace  them.  Of  a  certainty  nothing  so  engrosses  and  distresses 
Us  as  these  eventualities ;  and  would  to  Heaven  that  We  had  some 
hope  of  being  able,  without  infringing  the  rights  of  God,  to  make 
this  essay,  and  thus  to  deliver  Our  well-beloved  sons  from  the  fear 
of  such  manifold  and  such  great  trials. 

"But  as  this  hope  fails  Us  while  the  law  remains  what  it  is.  We 
declare  that  it  is  not  permissible  to  try  this  other  kind  of  association 


MODERNISM  59 

for  its  final  condemnation.  This  is  precisely  the 
reverse  of  the  truth.* 

Rome  directed  everything;  but  since,  in  spite  of 

as  long  as  it  is  not  established  in  a  sure  and  legal  manner  that 
the  Divine  Constitution  of  the  Church,  the  immutable  rights  of  the 
Roman  Pontiff  and  of  the  Bishops,  as  well  as  their  authority  over 
the  necessary  property  of  the  Church  and  particularly  over  the 
sacred  edifices,  shall  be  irrevocably  placed  in  the  said  associations 
in  full  security.  To  desire  the  contrary  is  impossible  for  Us, 
without  betraying  the  sanctity  of  Our  office  and  bringing  about 
the  ruin  of  the  Church  of  France."  (Translation  published  in  The 
Tablet.) 

*  The  Osservatore  Romano,  the  official  journal  of  the  Holy  See, 
published  in  its  issue  for  August  13,  1906,  the  address  drawn  up  by 
Cardinal  Lecot  in  the  name  of  the  episcopate,  and  the  next  day, 
April  14,  gave  the  text  of  the  Bull  Gravissimo.  The  Press  all  over 
the  world  saw  a  relation  of  cause  and  effect  between  the  two 
documents,  and  thought  that  the  Holy  See,  in  condemning  all 
coming  to  terms  with  the  new  law,  was  but  echoing  the  wishes  of 
the  French  episcopate. 

How  can  the  Holy  See  fail  to  understand  that  this  publication  of 
one  document  only  out  of  three,  the  other  two  being  obviously  of 
greater  importance,  constitutes  an  audacious  breach  of  the  most 
elementary  principles  of  honesty :  Quidquid  latet  apparebit,  nil 
inultum  remanebit. 

The  French  bishops  thought  that  if  they  showed  themselves  docile 
Rome  would  allow  them  a  certain  amount  of  initiative  ;  they  hoped 
at  least  to  be  permitted  to  make  their  voices  heard  in  a  consultative 
capacity.     They  were  mistaken. 

A  second  plenary  assembly  took  place  on  September  4-7,  1906, 
and  a  third  on  January  15-17,  1907.  The  fourth  was  in  preparation 
the  following  summer,  when  I  announced  in  the  Times  (August  12, 
1907)  that  the  Pope  had  decided  to  summon  no  more  general 
meetings  of  the  episcopate.  It  is  now  plain  that  my  information 
was  drawn  from  a  reliable  source. 


6o  MODERNISM 

the  powerful  means  at  her  disposal,  she  still  feared 
decisions  which  would  not  fit  in  with  her  views,  she 
demanded  of  the  bishops  absolute  secrecy. 

Facts  of  this  kind  are  much  more  important  than 
even  the  passing  of  the  Law  of  Separation.  The  Law 
of  Separation  separated  nothing  at  all;  the  name 
given  to  it  is  anything  but  a  fitting  one ;  in  reality  it 
was  nothing  more  than  a  settlement  of  accounts 
between  a  ward  and  her  guardian.  Such  transactions 
are  always  delicate  matters  and  require  not  only 
scrupulous  uprightness,  but  uncommon  competence 
in  matters  of  accountancy;  they  require,  too,  much 
tact,  much  openness,  much  good  feeling.  In  this 
instance  the  guardian  was  not  perfect,  but  the  ward 
did  all  she  could  to  impede  his  operations.  She  did 
not  succeed. 

The  settlement  may  have  been  fair  or  unfair, 
but  it  has  been  made  once  for  all,  and  the  loud 
complaints  of  the  ward  no  longer  affect  anyone. 
The  only  result  of  her  obstruction  is  that  on  the 
top  of  the  settlement  about  temporalities  there  has 
taken  place  a  separation  which  she  did  not  expect, 
and  for  which  she  bears  the  whole  responsibility;  a 
separation  between  the  Curia  and  the  Catholic  con- 


MODERNISM  6i 

science.  The  Curia  commands  and  the  Catholics  of 
France  obey,  but,  apart  from  a  group  of  noisy- 
politicians,  the  Catholics  of  France — I  mean  those 
who  serve  God  and  do  not  make  Him  serve  their 
own  interests — obey  with  saddened,  discouraged,  and 
often  even  scandalised  hearts.  The  Government 
of  their  country  has  wounded  them  in  their  interests, 
their  traditions  and  their  habits,  but  the  Apostolic 
See  has  wounded  them  in  the  deepest  depths  of  their 
conscience. 

And  authority  has  known  nothing,  understood 
nothing  of  this.  She  has  not  even  heard  the  voices 
of  anguish  which  have  risen  here  and  there  from  the 
fold.*  The  supreme  Pastor  seems  to  have  noticed 
nothing  at  aU.  The  men  who  surround  him  and  speak 
in  his  name  have  said:  "  Those  are  the  voices  of  the 
wolves  which  prowl  round  the  sheepfold."  What 
blindness,  what  cynicism! 

It  is  here  that  the  great  moral  drama  of  the 
Separation  lies,  and  not  in  details,  episodes  and 
changing  political  measures!     This  drama  has  been 

■*  See  in  particular  the  Supplique  d'un  Groupe  de  Catholiques 
Franfais  au  Pape  Pie  X.  Paris,  1906.  This  document  is  as 
remarkable  for  the  purity  of  its  form  as  for  the  beauty  of  its 
substance.     As  it  is  now  difficult  to  procure  I  give  it  as  an  Appendix. 


62  MODERNISM 

going  on,  always  the  same,  for  three  years.  When  the 
French  episcopate,  assembled  in  the  halls  of  a  castle 
bearing  the  prophetic  name  of  "  La  Muette,"  tried  to 
make  one  more  advance  to  the  country,  with  the  olive 
branch  in  their  hands,  Pius  X.  agreed;  but  he  caused 
the  bishops'  peaceable  declaration  to  be  preceded  by 
a  preamble  which  destroyed  its  effect  beforehand 
and  turned  it  into  a  warlike  ultimatum. 

When  the  Montagnini  papers  were  published,  the 
organs  of  the  Curia  made  a  deafening  racket  with 
their  protests  against  the  means  by  which  the  French 
Government  had  obtained  them.  But  is  it  not 
strange  that,  having  made  their  protest,  they  did  not 
think  of  examining  the  papers  and  saying  what  feel- 
ings they  inspired?  Astonishment  and  disgust  are 
the  right  words  to  use  here.  No  honest  man  would 
keep  in  his  service  a  footman  of  the  type  of  this  cor- 
respondent of  His  Holiness's  Secretary  of  State. 

Somersaults  and  flourishes  of  trumpets  alter  noth- 
ing. The  French  Government  has  been  threatened 
with  the  pubhcation  of  the  whole  dossier.  By  all 
means  let  it  be  done,  and  if  the  French  Government 
has  wallowed  in  the  mire  let  it  be  swept  away  by  the 
public  scorn.      Let  them  publish  everything.      Till 


MODERNISM  63 

then  we  have  a  right   to  think  that  these  threats 
are  only  a  bold  attempt  to  mislead  public  opinion. 

Mgr.  Montagnini  has  neither  been  censured  nor 
repudiated.  When  a  priest  is  led  by  his  studies  to 
hold  new  views  of  the  date  or  authorship  of  certain 
books  of  the  Bible,  authority  fulminates  against  him, 
condemns,  suspends,  excommunicates  him;  but  when 
the  very  representative  of  authority  uses  for  years 
methods  of  espionage  and  delation  which  would 
provoke  the  contempt  of  a  public  schoolboy,  it  is  all 
accepted  as  normal  and  legitimate.* 

1  said  just  now  that  the  Separation  of  Church  and 
State  in  France  had  but  slight  importance  compared 
with  the  crisis  of  ^Modernism;  this  is  precisely  the 
case,  and  I  must  add  that  the  two  are  not  related  as 
cause  and  effect.  Nevertheless  there  is  rather  more 
than  a  pure  and  simple  coincidence  or  concomitance. 

The  repeated  efforts  of  the  French  episcopate  after 

*  All  the  Montagnini  papers  that  have  appeared  in  the  various  Paris 
newspapers  have  been  carefully  collected  and  published  in  a  volume 
with  the  title  oi  Les  Fiches  Pontijicales  de  Mgr.  Montagnini  (236  +  xiv 
pp.  Paris :  Librairie  Nourry).  The  copious  notes  which  accompany 
most  of  the  documents  show  plainly  that  the  material  has  been 
collected  by  an  expert — by  an  ecclesiastic,  undoubtedly,  and  one  well 
versed  in  the  affairs  of  the  higher  clergy  in  Rome  and  Paris. 


64  MODERNISM 

a  conciliatory  policy  had  no  point  of  contact  with 
Modernism,  they  were  the  perfectly  natural  result  of 
the  bishops'  own  reflections.  Again,  the  obstinate 
determination  of  Rome  to  efface  every  evidence  and 
every  trace  of  these  attempts  at  conciliation  did  not 
create  Modernism,  nor  at  first  even  favour  its  growth. 
Modernism  is  in  no  way  a  reaction  against  the 
peremptory  orders  of  Pius  X. ;  but  it  would  be  foolish 
not  to  see  the  indirect  influence  which  his  decisions 
have  had  upon  the  crisis,  and  henceforward  we  may 
welcome  him  as  an  incomparable  though  involuntary 
helper  of  the  new  ideas. 

Modernism!  I  have  a  right  to  be  proud,  for,  if 
Pius  X.  has  given  it  its  name,  it  was  I  who,  a  long  time 
back,  and  in  London,  announced  the  birth  of  this 
splendid  movement,  and  sought  to  draw  attention  to 
it.*  I  seem  still  to  hear  the  echoes  of  the  laughter 
which  I  provoked  in  the  Press  that  speaks  in  the  name 
of  the  Holy  See.  The  most  moderate  papers  said 
that  I  had  taken  my  wishes  for  realities  and  was 
attributing  importance  to  facts  that  had  none,  or  even 
that   I  was  trying,  by  talking  about  a  movement 

*  In  lectures  delivered  in   the  Jerusalem  Chamber  of  Westminster 
Abbey  and  in  Kensington  Town  Hall  in  1902. 


MODERNISM  65 

that  did  not  exist,  to  create  one.  And  now,  in  the 
Syllabus  Lamentahili  of  July  3,  1907,  and  especially 
in  the  Encyclical  Pascendi  of  September  8,  Pius  X. 
has  devoted  to  the  new  movement  the  two  most 
important  documents  (so  far)  of  his  pontificate. 

Yet,  if  I  were  to  give  the  term  "  Modernist "  the 
same  meaning  as  the  Holy  Father  does,  my  lectures 
would  soon  be  done,  for  there  is  not  in  the  land  of  the 
living  a  monster  of  the  type  he  describes.  Or,  if  you 
prefer,  I  will  say,  to  be  quite  exact,  that  I  have  never 
met  one,  though  for  long  years  I  have  been  a  constant 
frequenter  of  churches,  sacristies  and  monasteries. 

He  is  a  nightmare  creature  with  the  voice  of  a 
lamb,  the  tail  of  a  fox,  the  jaw  of  a  wolf,  and  the 
wings  of  a  seraph.  What  makes  him  particularly 
dangerous  is  that,  though  he  is  a  compound  of  all 
errors,  you  can  accuse  him  of  no  vice — he  is  neither 
drunken,  nor  lewd,  nor  slothful. 

But  if  the  Pope  is  mistaken  in  his  description  of  the 
Modernists  it  does  not  at  all  follow  that  those  whose 
portrait  he  draws  have  no  existence;  it  merely 
follows  that  the  portrait  is  a  bad  one.  In  writing  the 
Bull  Pius  X.  was  aiming  at  men  who  really  existed  in 
flesh  and  blood,  and,  though  the  name  "  Modernist  " 

E 


66  MODERNISM 

is  quite  unsatisfactory,  we  may  use  it  for  the  sake  of 
convenience,  since  those  on  whom  the  Pope  has  his 
eye  and  those  of  whom  I  wish  to  speak  are  the  very 
same  men. 

Why  has  he  not  given  their  names?  If  we  asked 
those  in  high  places  the  reason  for  this  silence,  they 
would  answer  that  it  was  due  to  pity.  If  authority 
had  any  thought  of  pity,  it  might  have  sho\^^l  it  far 
more  effectually  in  other  ways — for  example,  by  not 
forcing  old  priests  to  choose  between  retracting  ideas 
at  which  they  had  involuntarily  arrived  and  being 
thrown  on  the  streets  to  die  of  hunger. 

As  a  matter  of  fact  ecclesiastical  authority  has  been 
greatly  embarrassed  by  the  formidable  length  of  the 
lists  of  suspects  already  received  at  the  Curia.  The 
denounced  Modernists  are  legion,  and  there  has  been 
a  fear  of  creating  a  sort  of  intellectual  panic  among 
the  masses  of  a  flock  which,  though  generally  very 
submissive,  would  not,  if  once  frightened  and  scattered, 
be  easy  to  bring  back  to  the  fold. 

A  last  reason  for  not  giving  the  names  was  that,  in 
spite  of  the  shortness  of  its  memory,  ecclesiastical 
authority  knows  that  many  of  those  whom  it  has 
persecuted  have  afterwards  been  canonised. 


MODERNISM  67 

I  will  give  you  some  names,  but  I  will  give  you  very 
few,  and  will  confine  myself  to  those  that  are  foremost 
in  the  thoughts  of  Pius  X.  They  will  be  the  names 
of  those  against  whom  rigorous  measures  have 
already  been  taken.  At  the  risk  of  failing  to  convey 
to  you  the  wide  extent  of  the  movement  I  will  avoid 
naming  those  who  are  watched  by  the  Holy  See's 
police.  It  is  no  good  letting  my  lectures  serve  as 
indictments  for  the  Index  or  the  Holy  Roman  and 
Universal  Inquisition. 

There  are  among  the  clergy,  among  the  bishops, 
and  I  might  almost  say  in  the  bosom  of  the  Sacred 
College  itself,  souls  in  anguish  and  distress.  Day 
after  day,  hour  after  hour,  these  priests  and  prelates 
ask  themselves  if  they  shall  raise  their  voices  and 
proclaim  aloud  to  the  supreme  authority,  before  all 
men,  what  they  have  already  so  often  murmured 
low  to  it — namely,  that  though  Rome  is  the  centre  of 
the  Church  she  is  not  the  Church,  that  authority 
has  its  own  province,  that  the  Kingdom  of  Christ  is 
not  of  this  world,  that  the  very  term  "  Pontifical 
policy  "  shows  a  forgetting  of  the  ideal,  an  illusion, 
a  fall.  .  .  .  They  would  like  to  prostrate  themselves 
at  the  Pope's  feet,  to  tell  him  of  their  love  and  also  of 


68  MODERNISM 

the  pain  and  fear  through  which  they  are  passing. 
.  .  .  But  they  know  that  Pius  X.,  who  did  not 
understand  Fogazzaro,  would  not  understand  them. 
And  then  when  they  think  of  all  the  wrong  conclusions 
which  would  be  drawn  from  their  action,  of  the  joy  it 
would  give  to  the  other  side — to  those  poor  deformed 
intellectuals  who  think  they  possess  the  truth  because 
they  always  say,  or  think  they  say,  the  opposite  of 
what  the  Church  says — they  feel  themselves  held 
back. 

Many  there  are  who  have  no  understanding  of 
this  hesitation,  this  trouble  of  mind,  who  see  nothing 
in  it  but  laziness,  cowardice,  opportunism.  That 
is  a  great  mistake.  The  Church  is  the  traditional 
home.  Life  in  it  has  become  very  difficult,  almost 
insupportable,  and  yet  the  true  courage  is  to  remain 
there;  the  heroic  course  is  to  endure  the  reign  of 
terror  and  suspicion  which  prevails.  A  band  of 
hirelings  have  succeeded  in  getting  round  the  father 
of  the  family,  and  have  built  up  between  him  and  his 
most  devoted  children  an  impassable  wall.  It  is  a 
duty  to  remain  there,  for  the  day  will  inevitably 
come  when  the  father  will  be  abandoned  by  the 
hirelings,  and  will  recall  those  for  whom  to-day  he 


MODERNISM  69 

has  nothing  but  angry  looks   and   words  of  male- 
diction. 

It  is  this  state  of  feehng  that  I  should  hke  to  explain 
to  you  in  my  lectures,  so  that  you  may  understand, 
admire  and  love  it.  Modernism  is  in  no  degree  con- 
tained in  an  intellectual  proposition ;  it  is  not  a  system 
or  a  new  synthesis,  it  is  an  orientation.  It  is  more 
than  a  vital  or  strenuous  effort,  for  an  effort  implies 
an  act  of  conscious  will,  and  the  movement  is, 
in  its  origin,  a  thing  essentially  natural  and  unforced. 
It  is  a  welling-up  of  sap,  of  life,  of  which  one  is 
conscious,  but  which  nothing  could  have  brought 
about  if  the  time  had  not  been  fulfilled.  Of  this 
movement,  so  wide,  so  complex,  so  profound,  I  wish 
to  give  you  a  consciousness  rather  than  a  know- 
ledge. In  its  origin,  its  beginnings,  its  soul,  it  is 
essentially  a  Roman  Catholic  movement,  but  one 
can  see  from  certain  sympathetic  thrillings  that 
religious  bodies  which  believed  themselves  for 
ever  separated  from  Rome  and  quite  without 
contact  with  her,  still  share  her  life.  The  wine 
of  Algeria,  carried  thousands  of  miles  away, 
ferments  mysteriously  when  the  vine  from  which 
its  grapes  have  been  gathered  is  in  flower.     Some- 


70  MODERNISM 

thing  of  the  same  kind  takes  place  in  the  realm  of 
ideas. 

You  will  now  understand  how  difficult  it  is  to  find 
a  fit  name  for  this  movement.  That  of  "  Modernism  " 
is  no  better  and  no  worse  than  others,  so  long  as  it  is 
quite  understood  to  be  a  chance,  accidental  name, 
hit  upon  in  an  emergency,  perhaps  even  a  name  of 
angry  abuse.  It  has  been  adopted  by  Pius  X.,  who 
took  it  from  the  Jesuit  Fathers  in  Rome,  with  the 
obvious  purpose  of  throwing  discredit  on  tendencies 
of  thought  of  which  he  understood  neither  the  rich- 
ness nor  the  depth.  It  is  worth  just  about  as  much 
as  the  word  "  papist,"  which  is  thrown  at  the  heads 
of  Catholics  by  adversaries  who  are  more  anxious  to 
caricature  than  to  understand  them. 

The  term  "Liberalism  "is  no  better,  for  while  it 
suggests  one  of  the  most  obvious  results  of  the 
present  orientation,  it  tends  to  conceal  what  is  new 
and  deep  in  it.  "  Liberalism  "  has  been  used  too 
long  to  designate  men  who  were  Catholics  in  a  more 
superficial  way  than  their  co-religionists,  while  the 
Modernists  on  the  contrary  are  Catholics  in  a  deeper 
way.  Besides,  "  Liberalism  "  seems  to  suggest  an 
easy-going   attitude,    sometimes   a   rather   sceptical 


MODERNISM  71 

or  opportunist  one,  with  regard  to  dogma.  For 
example,  there  is  an  American  Liberal  Catholicism 
which  takes  its  colour  from  its  surroundings.  A 
New  York  priest  is  quite  different  in  his  ways 
from  a  Roman,  a  Neapolitan  or  a  Milanese,  but  these 
differences  mean  very  little  because  they  have  no 
deep  root. 

The  great  public,  which  sees  things  from  a  distance 
and  in  the  lump,  is  inclined  to  class  together  the  liberal 
priest,  who  does  not  take  his  ministry  quite  seriously, 
and  the  priest  who,  having  penetrated  to  the  depths 
of  the  Church's  life,  gains  in  that  intense  communion 
a  power  which  no  obstacles  can  stop,  a  vision  which 
looks  beyond  them  all.  They  are  both  free,  but  for 
very  different  reasons  and  with  opposite  results. 

The  word  "  Modernism  "  gives  quite  an  excessive 
importance  to  one  feature  of  the  new  movement. 
It  is  indeed  true  that  the  men  of  whom  we  speak  are 
modern,  not  only  because  they  are  alive  to-day  but 
because  they  are  not  afraid  of  their  contemporaries 
and  do  not  form  a  black  spot  in  the  midst  of  them. 
We  feel,  and  they  themselves  feel,  that  they  are  men 
of  their  own  time  and  nation  with  more  power  than 
others.     But   the   term   "  Modernists  "   is   intended 


72  MODERNISM 

to  insinuate  that  they  are  paying  court  to  the 
present  generation,  that  they  are  preparing  to  sign 
concordats  with  it,  not  to  say  capitulations.  I  will 
not  discuss  whether  there  is  more  harm  in  signing  a 
concordat  with  the  people  of  the  twentieth  century 
than  in  signing  one  with  Napoleon  I.  or  any  other 
potentate;  I  will  content  myself  with  affirming 
that  there  is  no  attempt  of  the  kind — absolutely  none 
— on  the  part  of  those  of  whom  I  speak. 

Not  long  ago  they  were  called  "  Loisyists."  That 
name  has  been  dropped,  chiefly  to  avoid  giving  the 
Abbe  Loisy  the  halo  of  a  heresiarch.  It  is  quite 
true  that  Loisy  is  one  of  the  most  representative  men 
in  the  crisis,  one  of  those  through  whom  the  new 
tendencies  have  taken  definite  shape;  but  he  has 
always  been  regarded  by  himself  and  by  his  friends 
and  disciples,  as  a  spectator  of  the  movement  and  not 
as  its  creator  and  head.  It  has  no  creator  or 
head,  or  if  there  is  one  it  is  the  spirit  which,  after 
having  spoken  of  old  through  the  patriarchs  and 
prophets,  spoke  afterwards  through  Jesus  Christ  and 
the  Church. 

'  \The  Modernists,  then,  are  not  neo-Catholics,  nor 
even  reformers  who,  having  before  their   eyes   the 


MODERNISM  73 

model  of  an  ideal  and  perfect  Church,  would  like  to 
bring  their  own  Church  into  conformity  with  this 
pattern;  they  accept  all  the  Church's  past  without 
exception,  for  the  very  good  reason  that  the  past  is 
past  and  it  is  not  our  place  to  judge  it.  They  accept 
it  in  the  same  spirit  in  which  we  accept  our  country's 
past.\  Can  you  imagine  a  man  who,  before  admitting 
his'citizenship,  could  think  it  necessary  to  study  and 
judge  all  the  past?  We  instinctivel}'  feel  that  our 
country  need  not  be  perfect  to  be  loved  and  served ;  it 
is  sacred,  not  as  a  metaphysical  dogma  or  an  unreal 
phantom,  but  because  it  is  continually  creating  new 
duties  for  us.  It  is  continually  changing,  and  yet  it 
is  eternal,  for  we  cannot  imagine  in  the  past  a  society 
so  embryonic  as  not  to  have  created  some  duties  for 
its  members.  And  though  our  efforts  to  foresee 
the  future  may  show  us  our  country  transfigured, 
they  still  show  us  a  society  in  which  social  duty, 
far  from  disappearing,  will  have  gained  new 
vigour. 

\  If  we  would  give  the  Modernists  their  true  name 
we  must  call  them  purely  and  simply  Catholics.  They 
are  Catholics  indeed  in  the  fullest  sense,  in  the 
religious,  philosophical  and  historical  meaning  of  the 


74  MODERNISM 

word.  They  are  Catholics,  because  for  them  rehgious  . 
thought  is  not  a  part  or  a  detail  of  their  life :  it  is  at 
once  its  atmosphere  and  its  soul.  They  are  Catholics, 
because,  without  having  need  of  a  complete  and  final 
philosophy,  they  feel  themselves  isolated  neither  in 
time  nor  space ;  they  are  links  in  an  immense  tradition 
and  it  hes  with  them  to  be  living,  conscious,  willing 
links.  They  are  Catholics,  because,  though  they 
feel  themselves  but  a  drop  of  water  in  the  ocean,  they 
are  certain  that  this  drop  of  water  has  its  value,  its 
mission.  By  itself  it  is  less  than  naught,  but  if, 
knowing  its  nothingness,  it  accepts  the  duty  of  service 
and  enters  into  the  harmony  of  creation,  it  has 
renounced  itself  and  found  itself,  it  has  lost  its  life 
and  found  it  again. 

You  will  tell  me,  perhaps,  that  there  is  nothing 
specifically  Catholic  in  all  this,  that  Protestants  may 
pass  through  similar  experiences.  There  is  obviously 
no  rule  without  an  exception,  and  the  barriers  which 
divide  the  different  churches  are  in  ruins  almost 
everywhere,  and  nobody  thinks  of  rebuilding  them. 
In  Protestantism  there  are  many  Catholic  souls,  and 
in  Catholicism  many  Protestant  souls,  but  all  these 
inconsistencies  do  not  alter  the  fact  that  there  is  a 


MODERNISM  75 

difference  of  tendency  between  the  Catholic  mentahty 
and  the  Protestant. 

V'WhSitever  may  be  the  denomination  ot  school  to 
which  a  Protestant  belongs,  his  mentality  is  individu- 
alistic. He  feels,  indeed,  the  pressure  of  his  time  and 
surroundings,  but  he  reduces  it  to  a  minimum;  his 
passion  for  independence  tends  to  make  him  an 
isolated  unit.  If  he  comes  to  understand  the  necessity 
for  combination  he  will  understand  it  with  his  intellect 
rather  than  his  heart ;  he  will  be  inclined  to  make 
it  an  instrument  of  commerce,  if  not  an  instrument 
of  war.  His  private  house  is  always  finer  than  the 
temple  or  church  where  he  meets  his  brethren. 

For  the  Catholic,  on  the  contrary,  the  church  where 
he  meets  his  brethren  is  his  true  home,  his  real  centre, 
his  focus.  In  Calabria,  in  the  villages  destroyed  by 
the  earthquakes  two  years  ago,  almost  all  the 
churches  were  rebuilt  in  a  few  months.  I  wiU  admit 
that  there  may  have  been  some  superstition  at  work, 
but  superstition  could  have  done  nothing  if  beneath 
it  there  had  not  been  a  deep  instinct  that  in  isola- 
tion from  his  fellows  man  is  incomplete. 
\  You  see  how  mistaken  is  the  opinion  of  those  who 
,  regard  Modernism  as  a  Protestant  infiltration.     The 


^^- 


76  MODERNISM 

controversialists  who  have  invented  the  word  have 
also  invented  the  thing.     Once  I  considered  them 
very  clever  and  thought  they  had  sent  forth  this  cry 
somewhat  after  the  manner  of  a  man  who  wants  to 
get  rid  of  a  dog,  and  runs  after  it  saying  that  it  is  mad. 
Now  I  am  tempted  to  judge  differently,  and  to  think 
that  the  Jesuit  Fathers,  who  for  fifteen  years  have 
gone  on  repeating  and  amplifying   the  infiltration 
theory,  have  been  merely  naive.     They  have  thought 
of  the  Protestant  just  as  in  my  village  the  shepherd 
girls  think  of  the  wolf,  though  they  have  never  seen 
one,  simply  because  on  winter  evenings  their  grand- 
mothers have  made  them  frightened  of  him. 
[jOne  thing  is  certain,  and  that  is  that  UEvangile  et 
,^  j^         rEglise,  the  one  book  of  all  M.  Loisy's  writings  which  is 
considered  by  anti-Modernists  to  be  the  charter  of  the 
new  movement,  is  a  thorough-going  refutation  of  Dr 
Harnack  and  Dean  Auguste  Sabatier.     I  am  well 
aware  that  in  certain  circles  it  has  been  insinuated 
that  this  is  a  literary  fiction,  and  that  in  reality  the 
author's  intention  was  to  elude  the  vigilance  of  the 
guardians   of    orthodoxy   by  pretending    to   attack 
Protestantism,  while  his  only  wish  was  to  serve  its 
cause   and  prepare  the  way   for   it.      I   shall  not 


A 


MODERNISM  77 

insult   you   or  the  Abbe  Loisy  by  examining  such 

charges. 

In  certain  Paris  churches,  it  is  true,  discussions 
are  held  with  as  little   sincerity   as   this.     I   have 
myself  attended  one  at  S.  Germain  I'Auxerrois.     A 
debate  is  announced,  and  on  the  appointed  day  you 
see  one  of  the  parish  clergy  ascend  the  pulpit,  while 
on  a  platform  facing  him  stands  a  sort  of  accomplice, 
who  plays  the  part  of  Devil's  Advocate.     The  Devil's 
Advocate,  need  I  add,  always  allows  himself  to  be 
miserably  beaten  by  the  representative  of  God,  and 
retires,  laying  down  his  arms.     I  do  not  think  a  single 
one  of  M.  Loisy's  readers  can  have  believed  the  ending 
of  UEvangile  et  Eglise  to  be  a  denouement  of  this  kind. 
On  the  contrary,  thousands  and  thousands  of  Catholics 
have  felt  immense  gratitude  to  the  man  who  has  in 
some  sort  put  them  on  their  feet  again,  who,  taking 
Protestantism   as   expounded   by   one   of   its   most 
authorised  representatives,  has  shown  the  profound 
opposition  between  it  and  the  true  Catholic  orienta- 
tion.   Viewed  from  this  height  and  with  this  calmness 
Catholicism  is  no  longer  a  religion,  it  is  religion  itself; 
not  a  religion  which  was  final  and  absolute  yesterday, 
or  ought  to  be  so  to-morrow,  but  a  living  and  eternal 


yS  MODERNISM 

religion,  which  has  no  beginning  and  will  have  no 
end,  which,  always  the  same  and  eternally  new,  will 
gradually  draw  all  men  to  itself,  and  will  sow  in  their 
hearts  seeds  which  each  generation  will  pay  back 
with  ever  fairer  and  more  nourishing  harvests. 

If  it  were  merely  a  matter  of  the  study  or  exegesis 
of  the  books  of  the  Bible,  the  question  of  Protestant 
influence  would  be  debatable.  Loisy  hardly  gives  one 
the  impression  of  a  populariser  who  excels  in  ex- 
ploiting other  people's  work ;  and  it  would  have  to  be 
pointed  out  also  that  at  the  very  moment  when 
Protestant  science  seems  to  be,  if  not  checked  for  the 
time  being,  at  any  rate  pausing  to  take  stock  of  itself. 
Catholic  science  is  producing  one  masterpiece  of 
erudition  and  synthesis  after  another.  Questions  of 
mutual  influence  are  matters  of  estimates,  and  no 
one  can  hope  to  decide  them  finally.  The  republic 
of  letters  is  no  empty  name.  He  who  takes  up 
exegetical  work  on  any  question,  however  limited 
in  scope,  has  much  difficulty,  even  with  the  best 
intentions  in  the  world,  in  seeing  where  his  personal 
contribution  begins  and  where  his  debt  ends  to 
earlier  works  or  to  the  intellectual  atmosphere  which 
surrounds  him.   Biblical  studies,  however,  are  but  one 


MODERNISM  79 

field  of  action  of  the  new  movement.  The  most  that 
can  be  said  is  that  its  influence  has  been  more 
visible  there  than  elsewhere,  just  as  the  coming  of 
spring  is  announced  by  the  blossoming  almond  tree, 
an^  yet  the  almond  blossom  is  but  a  faint  indication 
of  the  life  that  is  returning.  IModemism  is  a  spiritual 
spring  which  penetrates,  vivifies  and  rejuvenates  all 
things. 

However,  to  consider  exegesis  only,  it  may  be  said 
that  between  Protestant  and  Modernist  exegesis  there 
is  a  profound  difference.  Without  intending  or  even 
suspecting  it,  the  Protestant  exegete — at  any  rate 
as  we  have  commonly  known  him  so  far — ^while 
doubtless  he  does  not  actually  start  with  the  con- 
clusions to  be  reached  already  in  his  mind,  has  some- 
thing in  his  intellectual  habits  which  impoverishes 
the  sense  of  the  text  he  is  studying.  He  proceeds  to 
examine  his  author,  and  very  often  his  examination 
resembles  that  of  a  judge  who,  instead  of  letting  the 
witness  speak,  puts  questions  to  him  which,  by  the 
very  way  they  are  put,  tend  to  alter  his  testimony. 

In  face  of  any  product  of  the  past  the  Protestant, 
with  his  doctrinaire  turn  of  mind,  puts  this  question  to 
himself:  Is  it  true  or  false,  good  or  bad?     You  know. 


8o  MODERNISM 

for  example,  how  Luther  spoke  of  the  Epistle  of  St 
James  as  "  an  epistle  of  straw."  Now  the  Modernist 
has  not  this  judicial  instrument  in  his  brain,  these 
compasses  always  ready  for  use.  A  fact  is  a  fact. 
For  a  certain  school  of  theology  the  Epistle  of  James 
is  an  epistle  of  straw,  but  it  is  only  an  epistle  of  straw 
for  that  particular  school.  It  is  not  that,  nor  the 
opposite,  for  the  historian.  For  him  it  is  a  product  of 
the  Church's  life,  and  must  be  provided  with  the 
means  to  give  its  witness  freely.     It  must  speak,  not 

we. 

I  The  Modernist,  then,  looks  at  the  past  and  strives 
v'^  to  see  it  in  all  its  complexity.  This,  it  is  true, 
f^'  has  always  been  the  attitude  of  the  pure  savant  ; 
the  Modernist  introduces  a  new  element  —  he  is 
conscious  of  belonging  to  the  past;  he  does  not 
consider  himself  a  chance  spectator ;  he  feels  the  life 
which  flows  through  all  things,  the  past  still  lives  in 
him.  It  is  because  of  this  sense  of  intimate  union 
with  the  past  that  Modernist  exegesis  has  an  entirely 
original    aspect    when    compared    with    Protestant 

exegesis.  \^ 

It  is  true,  however,  that  in  certain  quarters  there 
are  infiltrations,  or   rather   reverberations,  of   Pro- 


/ 


MODERNISM  81 

testantism,  but  it  is  at  Rome  that  I  find  them,  and  in 
the  acts  of  official  authority.  Protestantism,  by 
exalting  individualism  and  independence  more  and 
more,  has  gradually  led  authority  to  lose  sight  of  its 
true  nature.  By  a  process  of  reaction  authority  has 
come  to  confound  anti-Protestantism  with  Catholic- 
ism; and  I  am  bound  to  say  that  in  this  matter  its 
practice  is  no  better  than  its  theory.  For  Rome  the 
good  bishop  is  the  anti-Modernist  bishop.  In  the 
literature  of  nearly  every  country  in  the  world  there 
is  found  the  figure  of  the  priest  who  is  not  very  intelli- 
gent, but  makes  up  for  his  intellectual  defects  by  his 
goodness  and  benevolenjce — the  priest  who  blesses. 
Pius  X.  is  on  his  way  to  create  another  type — the 
priest  who  curses. 

Some  months  ago  Frenchmen  were  asking  with 
astonishment  whatever  could  have  led  the  Pope  to 
make  a  cardinal  of  Mgr.  Andrieu,  Bishop  of  Mar- 
seilles, one  of  the  least  known  and  most  obscure  of 
our  prelates.  No  long  search  was  needed:  Mgr. 
Andrieu,  preaching  in  his  cathedral  on  Christmas 
Day,  1906,  had  managed  to  extract  from  the  hymn 
of  the  angels  at  Bethlehem  a  declaration  of  war  against 
the  principles  of  democracy,  and  had  contrasted  tiiem 


82  MODERNISM 

with  the  principles  of  the  Gospel.     Yet  more,  this 
anti-democratic  bishop  is  also  the  bitter  foe  of  his- 
torical learning.     It  would  be  impossible  now  to  find 
in  France,  or  in  all  Europe,  a  single  studious  priest  who 
would  maintain  that  the  Gospel  was  preached  at 
Marseilles    by    Lazarus,    the    dead    man    raised    at 
Bethany;    at  Tarascon  by  St  Martha;  at  Aix  by  St 
Mary  Magdalene.     That  these  graceful   stories  are 
purely  legendary  has  been  superabundantly  proved 
by  savants  as  much  favoured  by  authority  as  Mgr. 
Duchesne,    as   little   iconoclastic    as   those  Brussels 
Jesuits,    the    celebrated    Bollandist    Fathers.     This 
general  agreement  on  a  purely  historical  question 
would  have  made  an  impression  upon  anyone  else. 
Upon  Mgr.   Andrieu  it   made  none.     His  absolute 
intransigence,   in  not   merely   knowing   nothing   of 
democracy  and  scientific  study  but  in  excommuni- 
cating them,  seemed  to  Pius  X.  to  make  him  excep- 
tionally eligible.     At  the  last  Consistory  it  was  re- 
warded, consecrated,  exalted,  by  the  bestowal  of  the 
red  hat. 

You  see,  do  you  not,  how  by  way  of  antithesis  to 
Protestantism,  and  in  order  to  preserve  itself  from 
the  influence  of  modern  ideas,  a  section  of  the  Church, 


MODERNISM  83 

the  section  which  at  present  governs  her,  shuts  itself 
up  in  isolation,  surrounds  itself  with  intrenchments 
and  fortifications,  and,  losing  its  character  of 
catholicity,  becomes  a  sect. 

Instead  of  panic-stricken  old  men  who,  in  spite  of  all 
the  warnings  they  receive,  never  cease  to  invite  battles 
which  they  always  lose,  Modernism  shows  us  young 
men  who  advance  calmly  and  courageously  to  face 
life — the  whole  of  life.  They  need  no  elaborate  code 
to  tell  them  what  they  owe  to  the  past ;  they  know 
that  they  are  sons  of  their  fathers,  grandsons  of  their 
grandfathers,  great-grandsons  of  their  great-grand- 
fathers; they  feel  that,  though  this  short  tradition 
includes  very  diverse  elements,  they  are  its  offspring 
and  nothing  can  alter  the  fact  that  they  are  its  off- 
spring. They  feel  that  true  filial  respect  does  not  .jy 
lie  in  mechanically  repeating    their   fathers'   ideas 

T 

but  in  continuing  them,  thinking  and  living  them  out 
again.  The  treasure  of  religious  tradition  is  not  a 
deposit  which  we  have  to  give  back  intact,  it  is  a 
living  seed  which  should  bear  fruit  in  our  hands. 

When  a  son,  after  having  listened  affectionately  to 
his  father's  teaching  and  assimilated  it,  puts  it  to  the 
test,  and  arrives  at  the  conviction  that  his  duty  is  to 


84  MODERNISM 

correct  it  in  certain  respects,  how  great  is  his  joy  if 
on  coming  back  to  the  old  fireside  he  sees  that  his 
father,  far  from  being  pained,  follows  him  with  looks 
of  blessing  in  this  step  forward!  Is  not  that  a 
singularly  beautiful  spectacle? 

I  was  saying  just  now  that  Modernism  was  neither 
a  party  nor  a  school,  but  an  orientation.  It  would 
be  a  singularly  delicate  task  to  point  out  char- 
acteristic signs  by  which  its  adherents  could  be 
recognised,  so  different  are  they  from  one  another. 
By  the  side  of  the  Biblical  scholar,  the  historian,  the 
savant,  there  is  the  democrat  pure  and  simple;  by 
the  side  of  the  poet  there  is  the  humble,  hard-working 
priest ;  by  the  side  of  the  bishop  the  mere  seminarist. 
Yet,  in  spite  of  all  these  differences  of  position,  of 
interests,  of  vocation,  they  recognise  one  another. 
There  is  no  list  drawn  up,  no  badge  or  watchword, 
and  yet  they  know  each  other  by  instinct,  draw 
together,  and  become  one  heart  and  one  soul.  You 
know  the  beautiful  passage  in  the  Fioretti  which  tells 
how  S.  Louis,  King  of  France,  came  to  the  little 
convent  at  Monte  Ripido.  No  one  had  recognised 
him;  he  entered  Brother  Giles's  cell,  sat  down  close 
to  him,  and  remained  there  for  two  hours  without  a 


MODERNISM  85 

word  being  spoken.  They  understood  one  another, 
and  in  that  silent  converse  said  more  than  all  the 
speech  in  the  world  could  have  expressed. 

Something  of  this  sort  is  true  of  the  Modernists. 
They  recognise  each  other  without  ever  having  met. 
They  have  no  need  to  agree  about  theses,  for  there  is  a 
deeper  and  more  living  harmony  between  them. 
They  curse  no  man;  they  curse  nothing;  they  hope 
all  things. 

Jesus  in  His  Gospel  has  left  us  an  immortal 
portrait  of  the  anti-Modernist — the  man  who  is  rich 
in  self-esteem,  who  counts  himself  to  have  attained, 
who  goes  up  to  the  Temple  at  the  hour  of  prayer 
and  thanks  God  that  he  is  not  as  other  men  are.  He 
has  left  us  also  a  portrait  of  the  ideal  Modernist  in  the 
words  in  which  He  described  His  own  mission.  Like 
the  Modernists  of  to-day  He  was  charged  by  the 
ecclesiastical  authority  of  His  time  with  being  a 
revolutionary,  a  destroyer,  a  rebel,  and  yet  He  had 
declared,  not  only  by  His  words  but  by  His  deeds, 
that  He  was  not  come  to  abolish  the  Law  and  the 
Prophets  but  to  fulfil  them. 

One  often  meets  Protestants  who  ask  the  Modernists, 
"  Who  are  you?     What  is  your  doctrine?     Make  an 


86  MODERNISM 

attempt  to  systematise  your  thought  and  to  answer 
the  questions  we  are  going  to  put  to  you."  Such 
inquiries  prove  that  those  who  make  them  have 
failed  to  get  outside  themselves  or  to  understand  the 
new  orientation.  The  Gospels  show  us  many  such 
scenes  taking  place  around  Jesus,  and  describe  them 
thus :  "  Then  drew  near  the  Pharisees  to  tempt 
Him."     Let  us  try  not  to  be  like  the  Pharisees. 

Other  people  come  and  say  to  the  Modernists: 
"  You  proclaim  yourselves  Catholics,  and  doubtless 
you  are  sincere  in  doing  so;    but  Catholicism  is  a 
religion    of    authority,   and    lo!     authority    rejects, 
repudiates,  expels  you."    The  objection  looks  formid- 
able, and  has  often  been  brought  forward  of  late,  and 
yet  it  is  childish  after  all.     When  the  government  of  a 
country  regards  a  group  of   citizens  unfavourably, 
are  they  ipso  facto  a  group  of  bad  citizens  ?     Are  they 
not  often  the  salt  of  their  country  and  its  one  hope 
for  the  future?     Has  England,  that  land  of  freedom, 
which  opens  its  gates  so  wide  to  exiles  of  all  nations, 
ever  thought  of  telling  them  that  they  must  become 
naturalised  and  abandon  their  country  of  origin? 
The  idea  has  never  occurred  to  her ;   she  knows  well 
enough  that  banishment  doubles  a  man's  love  for  his 


MODERNISM  ^7 

country.  Authority  may  exile  the  Modernists;  it 
will  never  be  able  to  separate  them  from  the  soul  of 
the  Church,  or  prevent  them  from  being  attached  to 
her  by  bonds  of  love  which  no  human  government 
can  break. 

Solidarity,  love,  communion — these  are  the  words 
which  rise  oftenest  to  one's  lips  when  one  tries  to 
understand  the  character  of  the  new  movement. 
/The  Modernists  are  quite  resolved  to  conform  to  the 
end,  if  they  can,  to  all  the  Church's  laws.  (You 
know  that  monastic  rules  foresee  cases  where  the 
superior  orders  something  which  is  contrary  to  con- 
science and  where  it  is  the  duty  of  the  inferior  to  refuse 
obedience.)  But  their  obedience  is  not  the  formal 
compliance  of  a  lawyer,  nor  the  dumb  servility  of  a 
mercenary  or  a  slave ;  it  is  the  obedience  of  sons,  a 
close,  living  union  with  the  Church,  a  sharing  in  her 
movement  and  activity.  In  one  word.  Modernism 
is  an  awakening.  Had  it  occurred  amid  Protestant 
surroundings,  it  would  have  taken  the  form  of  in- 
dividual conversions  and  regenerations,  but  occurring 
amid  Catholic  surroundings  it  has  taken  the  form  of 
an  intense  need  for  communion — communion  with  the 
past  by  exegetical  and  historical  study,  communion 


88  MODERNISM 

with  the  present  by  a  new  apologetic  and  by  demo- 
cratic endeavour,  and  communion  with  tlie  future 
which  men  are  striving  to  prepare.  It  is  an  unex- 
pected current  of  mysticism,  passing  over  our  age 
and  giving  unspeakable  fervour  and  power  to  those 
who  drink  of  it. 

i 

On  July  7,  1907,  the  day  of  the  Garibaldi  com- 
memoration, I  was  in  Florence.  The  people's  enthusi- 
asm was  at  its  height,  the  whole  city  was  thrilled 
with  a  common  emotion  of  patriotic  piety.  Three 
buildings  only,  in  the  very  heart  of  the  city,  made  a 
discord  in  this  symphony  of  enthusiasm.  The 
Archbishop's  palace,  the  glittering  cathedral  of  Santa 
Maria  del  Fiore,  and  the  Baptistery,  these  houses 
of  God  built  of  old  by  the  people  and  for  the  people, 
remained  silent,  jealously  closed,  bereft  of  all  decora- 
tion. All  through  the  day  the  splendid  dome  seemed 
to  say  to  the  city's  rejoicing:  "  What  have  I  to  do 
with  thee?     I  know  thee  not." 

The  people  wished  to  mark  their  sense  of  this 
abstention  and  this  antithesis.  Towards  evening 
they  defiled  through  the  city  in  hundreds  of  com- 
panies.    They  decided  that  on  passing  the  cathedral 


MODERNISM  89 

and  the  Archbishop's  palace  they  would  return  silence 
for  silence,  disdain  for  disdain.  On  reaching  the 
piazza  the  singing  and  the  music  ceased ;  in  front  of 
the  palace  flags  and  banners  were  silently  lowered, 
the  points  towards  the  ground,  in  token  of  repro- 
bation. 

I  shall  never  forget  the  spectacle — the  Church  no 
longer  understanding  the  people  whom  she  had 
brought  up,  and  the  people  wounded  by  their  mother 
and  their  teacher  in  their  deepest  instincts,  in  their 
patriotic  religion. 

The  march  past  was  almost  at  an  end,  when  all  at 
once,  up  at  the  top  of  the  blind  and  mute  archi- 
episcopal  residence,  a  little  window  suddenly  opened. 
A  head  appeared,  a  hand  waved  a  flag — the  tri- 
coloured  flag  of  free  and  united  Italy— and  in  the 
great  silence,  which  was  increased  by  the  people's 
astonishment,  a  cry  fell,  "  Evviva  ritalia  !  " — "  Long 
live  Italy!  " 

Suddenly  it  resounded,  a  cry  of  pain,  of  anguish,  of 
triumph.  In  the  twinkling  of  an  eye  the  Garibaldian 
procession  had  halted,  flags  and  banners  were  raised 
again.  A  tremendous  cheer  rang  out,  and  in  the  eyes 
of  many  of  these  men,  who  a  moment  before  had 


90  MODERNISM 

been  angry  and  bitter,  there  glistened  tears  of  joy, 
the  pure  and  holy  joy  of  life  finding  life  where  it 
could  no  longer  expect  it. 

Is  not  that  the  same  scene  in  miniature  which 
Modernism  shows  us  on  a  vaster  stage?  Those  who 
govern  the  Roman  Church  pout  at  modern  civilisa- 
tion. They  care  nothing  for  our  scientific  interests, 
and  just  as  little  for  our  people's  aspirations.  But 
see !  in  Rome  itself  and  at  the  Vatican,  in  London  as 
in  Paris,  in  Milan  as  in  Munich,  at  Louvain  as  at 
Fribourg,  from  the  depths  of  palaces,  convents, 
seminaries,  universities,  voices  have  called.  Life 
still  palpitates  where  all  seemed  so  dead.  We 
will  acclaim  it  as  the  Garibaldians  did  at  Florence, 
and  return  to  our  work  with  one  more  joy  and  hope 
and  love. 


II 


In  the  foregoing  lecture  I  tried  to  describe  the 
character  of  the  CathoHc  renaissance  itself,  to  show 
you  how  it  is  a  crisis  of  organic  and  harmonious 
growth,  an  inner  elaboration  as  natural  and  mar- 
vellous as  that  of  a  plant  which  expands  and  blossoms. 
To-day  I  should  hke  to  enter  into  some  less  general 
details  and  to  name  some  of  the  men  who  are  being 
tracked  down  by  Rome  without  respite  and  without 
pity.  In  Rome  it  is  actually  regretted  that  the 
Council  of  Ten  and  the  Spanish  Inquisition  are  no 
more !  * 

*  This  assertion  is  too  grave  to  pass  without  documentary  evidence. 
Here  is  the  text  in  its  integrity  and  its  crudity.  In  the  Corrupondenza 
Romana  (as  to  this  interesting  organ  see  Introduction,  page  13)  of 
September  18,  1907,  the  following  may  be  read  : 

"  We  have  ascertained  the  dominant  note  of  the  first  comments  that 
have  been  made  in  non-Catholic  journals  and  circles  with  regard  to  the 
Encyclical  Fascendi. 

"  The  supreme  importance,  theoretical  and  practical,  of  the  pontifical 
document,  is  universally  admitted,  not  to  speak  of  the  excellence  of  its 
conception  and  exposition  in  its  doctrinal  part.  As  to  the  disciplinary 
precautions  of  the  practical  part,  there  is  a  desire,  in  the  said  journals 

91 


92  MODERNISM 

I  will  not  speak  to  you  about  the  English  Modern- 
ists, although  some  of  them  are  of  the  very  first 
rank;  I  will  not  speak  about  them  for  two  very 
good  reasons :  first,  because  you  ought  to  know  them 
much  better  than  I  do ;  second,  because  one  only  is 
known  to  Rome.  He,  it  is  true,  is  worth  many 
others;  he  is  Father  George  Tjrrrell,  late  of  the 
Society  of  Jesus. 

Has  England  then  escaped  the  taint  of  Modernism? 
I  regret  that  I  must  disturb  the  peace  of  the  good 
Pius  X.  a  little  more,  by  telling  him  that  the  reports  he 
receives  from  the  English  episcopate  are,  like  all 
official  documents,  unduly  optimistic.  The  Holy 
Father  is  told  that  all  is  going  well  because  it  gratifies 
him,  and  it  is  pleasanter  to  send  him  good  news,  and 
also  because  a  bishop  likes  to  keep  the  management 
of  his  own  diocese.     The  Catholic  bishops  of  Great 

and  circles,   to  find  in  them  a  terrorism  recalling  the  names  of  the 
Spanish  Inquisition  and  the  Council  of  Ten. 

"  We  have  asked  in  the  most  competent  ecclesiastical  circles  for  an 
opinion  of  this  criticism,  and  the  reply  may  be  summed  up  thus  :  '  The 
names,  so  much  abused,  of  the  Spanish  Inquisition  and  the  Council  of 
Ten,  may  impress  the  ignorant,  but  not  those  who  know  how  much  the 
Inquisition  contributed  to  keep  Spain  always  and  completely  Catholic, 
and  how  much  of  the  power  and  longevity  of  her  Republic  Venice  owed 
to  the  Council  of  Ten  ;  so  that  the  recalling  of  these  two  abused 
memories  is,  in  our  case,  if  ever,  a  justification  and  a  good  augury.'" 


MODERNISM  93 

Britain  feel  what  an  uncontrollable  rising  of  public 
opinion  there  would  be  over  here  against  Rome  the 
day  she  treated  your  country  as  she  has  treated 
Catholic  France  and  Italy. 

Great  Britain  has  produced  two  of  the  most 
influential  forerunners  of  Continental  Modernism — 
Dr  Caird  and  Cardinal  Newman.  Dr  Caird  has 
acted  on  the  Modernists  from  without.  He  has 
drawn  their  attention  to  problems  into  which,  but  for 
him,  they  would  never  have  inquired;  it  is  through 
him  especially,  and  through  Auguste  Sabatier  and 
Professor  Rudolf  Eucken,  that  they  have  learnt  to 
know  Protestantism.  To  this  fact,  no  doubt,  the 
serenity  of  their  discussions  is  due.  These  are 
on  so  high  a  plane  that  often  the  anti-Modernist 
does  not  understand  them,  and  takes  for  a  sur- 
render what  comes,  on  the  contrary,  from  the 
Modernist's  consciousness  of  the  security  of  his 
position.* 

Cardinal  Newman  has  acted  on  the  Modernists  from 
within ;  it  is  in  his  company  that  they  have  set  out 
to  study  the  life  of  dogma,  the  life  of  the  Church,  and 

*  See  page  23  above  in  regard  to  M.  Loisy's  letter  to  a  student  of  the 
Faculty  of  Theology  at  Geneva. 


94  MODERNISM 

the  most  delicate  and  complex  questions  of  personal 
autonomy  and  of  obedience.  It  has  been  noisily 
affirmed  of  late  that  the  Encyclical  Pascendi  did  not 
touch  the  celebrated  Cardinal  under  whose  protec- 
tion the  innovators  imprudently  placed  themselves. 
That  the  Bull  was  not  aimed  at  Newman  I  am  quite 
sure,  for  the  very  good  reason  that  its  editors  did  not 
know  Newman.  That  his  ideas  are  not  touched  by 
its  condemnations  let  those  say  who  will  and  who 
can. 

It  will  always  be  possible  to  cite  a  large  number  of 
expressions  both  for  and  against.  Thought  so  rich, 
so  penetrating  as  Newman's,  cannot  easily  be  shut  up 
in  the  narrow  doctrinaire  cage  of  the  theologians 
whom  Pius  X.  honours  with  his  confidence.  Pius  X. 
and  Newman!  What  a  contrast,  what  a  distance 
between  them !  Do  not  think  that  I  wish  to  insinuate 
that  if  Newman  had  been  living  he  would  have  set 
himself  up  against  the  Sovereign  Pontiff.  What  he 
would  have  done  I  do  not  know.  Probably  the  idea 
of  revolt  would  not  even  have  occurred  to  him.  On 
reading  the  long  exposition  in  the  Bull  he  would,  no 
doubt,  have  passed  through  a  veritable  moral  agony. 
What  I  do  know  is  that,  on  reaching  the  last  pages, 


MODERNISM  95 

those  which,  have  more  claim  than  the  others  to  the 
paternity  of  Pius  X.,  when  he  had  seen  the  Head  of 
his  Church,  the  successor  of  Peter,  the  Vicar  of  Jesus 
Christ,  putting  his  sole  trust  for  the  Church's  future 
in  measures  of  repression  and  suffocation,  and 
organising  an  intellectual  police  narrower,  more 
suspicious,  more  tyrannical  than  any  of  which  history 
has  preserved  the  memory,  a  deeper  red  than  that 
of  his  Cardinal's  robe  would  have  mounted  to  his 
face. 

However  this  may  be,  ecclesiastical  authority  has 
proclaimed  that  it  did  not  aim  at  Newman,  and  you 
know  what  excellent  reasons  we  have  to  take  its 
word.  It  has  not  aimed  at  him,  but  this  does  not 
mean  that  it  debars  itself  from  aiming  at  him  when 
it  perceives  his  presence,  or  rather  his  ideas  and 
influence. 

Please  remember  this:  If,  as  I  hope  it  will,  the 
pontificate  of  Pius  X.  lasts  long  enough  for  the 
methods  of  terrorism  and  inquisition  to  be  carried  to 
their  furthest  consequences,  and  if  I  have  the  pleasure 
of  meeting  you  again  in  ten  years'  time,  we  shall  see 
whether  Newman's  orthodoxy  has  been  protected 
from  condemnation  by  Rome.     Under  the  pontificate 


96  MODERNISM 

of  Pius  X.  it  is  easy  to  be  a  prophet.*  One  needs  no 
celestial  revelations  ;  it  is  enough  to  open  one's  eyes 
and  follow  the  proceedings  of  His  Holiness's  familiars. 
The  task  is  an  easy  one,forthey  are  neither  numerous 
nor  very  active.  For  some  time  past  they  have  been 
warning  the  pontifical  booksellers  in  Rome  not  to  let 
themselves  be  carried  away  by  the  fashion,  and  not  to 
be  always  giving  prominence  to  Newman's  books  or 
to  books  about  him.     To  the  students  and  seminarists 

*  In  the  Preface,  dated  March  14,  1906,  to  the  second  edition  of  my 
A propos  de  la  Separation  des  Eglises  et  de  P Etat  (216  +  lxxxiv  pp.),  I 
foresaw  it  as  inevitable  {see  pp.  liii-lx),  under  the  pontificate  of  Pius  X., 
that  people  would  outbid  one  another  in  orthodoxy,  and  that  the 
irreproachably  orthodox  of  one  day  would  become  the  heretics  of 
the  next. 

The  zealous  Press  which  keeps  guard  round  the  Vatican  is  not  only 
denouncing  the  two  most  important  journals  in  the  Peninsula — the 
Milan  Unione  and  the  Bologna  Avvenire — but  it  is  now  making  for  the 
Civilth  Cattolica,  the  celebrated  Jesuit  organ  ! 

The  Unith  Cattolica  {see  its  number  for  July  5,  1908)  has  been 
joined  by  La  Riscossa,  La  Difesa  and  Le  Armotiie  della  Fede  in 
attacking  the  Review  which  has  hitherto  been  considered  the  bulwark 
of  sound  doctrine. 

The  papers  I  have  just  named  do  not  represent  ten  thousand  sub- 
scribers in  all — and  their  readers  are  yet  fewer — but  what  matters  it  if 
they  have  Pius  X.  on  their  side  ?  Now  this  it  is  impossible  to  doubt : 
it  was  the  Pope  himself  who  reorganised  the  Unita  when  it  was  about 
to  expire,  and  who  begged  the  Abbe  Paolo  Tommaso  de  Toth  to  leave 
Montefalco  and  go  to  Florence  to  take  up  its  editorship.  In  France, 
not  only  are  the  Catholics  most  favoured  by  Leo  XIII.  being  vilified — 
M.  Fonsegrive("  Yves  le  Querdec"),  for  instance— but  all  those  also 


MODERNISM  97 

it  is  insinuated  that  certain  of  his  books  have  not 
perhaps  been  sufficiently  purged  of  every  trace  of 
Protestantism,  that  he  was  a  great  writer  but  a  very 
poor  theologian.  The  name  of  "  Newmanist  "  has 
even  been  put  into  circulation.  That  is  a  grave  sign, 
for  in  the  mouths  of  those  who  use  it  the  word  is  no 
compliment ;  a  Newmanist  is  on  the  downward  slope 
to  Modernism.  He  will  not  stop  in  his  course;  nor, 
believe  me,  will  the  heresy-hunters. 

There  are  many  Newmanists  in  England,  and  even 
many  Modernists  pure  and  simple.  They  do  not 
conceal  themselves,  but  they  are  most  effectually 
protected  by  the  providential  ignorance  of  foreign 
languages  which  prevails  in  the  Roman  Congregations. 

who  have  not  found  grace  in  the  sight  of  the  secret  committees  for 
religious  action,  i.e.  for  political  reaction.  The  Abbe  Garnier's  igno- 
minious accusations  against  M.  Loisy  {see  Introduction,  p.  17)  have  not 
been  enough  to  win  him  grace  in  the  sight  of  the  "ultras,"  and  at  the 
time  when  I  write  (August  12,  1908)  his  name  has  just  disappeared 
from  the  title-page  of  the  Peuple  Fran^ais. 

My  forecasts  of  two  years  ago  are  being  fulfilled  more  exactly  than  I 
could  have  wished  ;  the  Revue  du  Clergi  Fran^ais  is  being  furiously 
attacked — for  instance,  by  Father  Portalie  {Etudes  for  August  5,  1908). 
But  lo  !  this  poor  Jesuit  himself  feels  by  no  means  safe.  He  guesses 
that  there  are  Zelanti  lying  in  ambush  in  the  shade,  ready  to  jump  at 
his  throat.  "We  are,"  he  declares  (p.  351),  "passing  through  a 
phase  of  unreasonable  distrust  on  the  part  of  Catholics  towards  students 
who  wish  and  are  able  to  combine  the  faith  in  its  integrity  with 
scientific  progress." 
G 


98  MODERNISM 

The  Pope's  police  has  a  double  likeness  to  that  of 
the  Grand  Turk — it  is  terribly  severe  and  comically 
incapable.  Tyrrell's  chief  works  were  translated  into 
French  and  Italian  before  any  one  at  the  Curia 
troubled  about  him.  If  he  had  been  prudent  enough 
to  write  only  big  books  of  a  somewhat  forbidding 
aspect,  he  would  still  be  in  his  Jesuit  convent,  engaged 
in  bringing  back  Protestants  to  the  lap  of  Holy 
Mother  Church. 

Unfortunately  for  him  he  wrote  a  little  pamphlet, 
the  Letter  to  a  Professor  of  Anthropology  *  which,  in  an 
Italian  translation,  was  spread  about  in  the  semin- 
aries over  there.  It  caught  the  eye  of  a  journalist, 
who  wrote  of  it,  and  it  was  thus  that,  towards  the  end 
of  December  1906,  the  watchful  guardians  of 
authority  learned  of  both  the  existence  and  the 
heresies  of  Father  TyrreU. 

You  know  what  followed.  For  a  moment  there 
was  cause  for  fear  that,  attracted  by  this  discovery, 
the  Holy  See  would  organise  a  Modernist  hunt  in 
England,  but  it  was  so  much  occupied  in  France  and 
Italy  that  it  prudently  forbore.  Probably  there  is 
only  a  postponement.     Quite  lately  the  offices  of  the 

*  "  A  Much-Abused  Letter."  London  :  Longmans,  Green  &  Co.   1906. 


MODERNISM  99 

Curia  have  been  opened — not  without  a  protest  from 
the  staff,  who  have  hitherto  been  Romans  exclusively 
— to  one  of  your  fellow-countrymen,  the  Rev.  D. 
Bidwell.  Henceforth  there  will  be  a  watchman 
there,  with  a  special  eye  on  your  country.  Let  us 
hope  he  will  perform  his  duties  well ;  one  always  likes 
people  who  do  their  work  well.  He  will  have  no 
sinecure.  Most  English  Catholics  have  no  idea 
what  the  ecclesiastical  police  is  like  when  organised 
as  it  is  in  Italy  and  France.  It  will  be  good  for  them 
to  have  a  foretaste  of  it. 

Those  of  you  who  have  travelled  in  Italy  know  the 
Giornale  d'ltalia,  the  chief  Conservative  organ  in  the 
Peninsula.  For  some  weeks  past  a  large  number  of 
the  Italian  bishops  have  prohibited  i'  in  their 
dioceses.  Any  priest  who  reads  it  is  ipso  facto  sus- 
pended; he  contracts  a  stain  which  renders  him 
unfit  to  perform  any  ministerial  act.  Now  what,  do 
you  think,  was  the  offence  of  the  Giornale  d' Italia  ? 
It  was  that  it  took  its  business  of  supplying  informa- 
tion seriously,  and  thought  that,  since  Modernism 
existed,  as  an  intellectual,  moral  and  religious 
current  in  the  country,  attention  ought  to  be  drawn 
to   it.     It   was   not  enough  that  its  columns  were 


100  MODERNISM 

opened  liberally  to  the  other  side.  In  the  proceed- 
ings which  ecclesiastical  authority  is  taking  against 
Modernism,  the  defendant  is  not  allowed  to  speak. 

I  do  not  know  what  the  Giornale  d' Italia  will  do  in 
face  of  this  crusade  and  of  the  number  of  people  who 
will  be  forced  to  give  up  their  subscriptions.  I  do 
not  know  whether  it  will  follow  the  example  of  a 
Parisian  journal,  the  Figaro,  which  at  the  beginning 
of  a  tragic  crisis  in  French  life  and  politics  was  clear- 
sighted enough,  but  which,  alarmed  by  its  rapid  loss 
of  subscribers,  turned  tail.  I  do  know,  however,  that 
sooner  or  later  public  opinion  will  rise  against  a  power 
that  calls  itself  spiritual,  and  yet  has  recourse  to 
such  means  of  imposing  silence. 

A  few  months  ago  I  was  reading  in  one  of  your 
newspapers  some  letters  from  felloM^-countrymen  of 
yours  who,  when  travelling  in  Italy  last  year,  had 
been  surprised  at  the  outburst  of  anti-clericalism  which 
had  occurred  in  most  parts  of  the  Peninsula.  I  have 
no  sort  of  sympathy  with  spiteful  methods,  but  do 
you  think  these  movements  could  have  succeeded  if 
the  lower  classes  had  not  been  profoundly  disturbed 
at  the  thought  of  what  would  happen  to  a  country 
under    such   a   reign   of   terror    and    constraint    as 


MODERNISM  loi 

Pius  X.  dreams  of?  Anti-clerical  barbarism  is  a 
very  ugly  thing,  but  at  least  it  does  not  profane 
the  names  of  God  and  Christ;  and  then,  too,  it 
does  not  come  into  the  world  spontaneously;  it  is 
the  legitimate  offspring  of  clerical  tyranny.  Let 
those  of  you  who  think  the  words  "  clerical  tyranny  " 
an  empty  phrase,  a  bogie  to  frighten  people,  read 
the  Encyclical  Pascendi  quietly  through  to  the  end, 
and  imagine  good,  gentle  Pius  X.  putting  the  finish- 
ing touches  to  the  last  part — the  only  part,  as  we 
shall  see  later,  at  which  he  really  worked. 

At  the  beginning  of  his  pontificate,  someone  who 
saw  both  his  personal  virtues  and  his  fundamental 
inability  to  understand,  even  vaguely,  any  new  idea, 
said  that  this  pope  might  well  be  the  Louis  XVL  of 
the  Papacy.  The  saying  has  so  far  proved  true.  I 
certainly  hope  Pius  X.  will  not  be  martyred,  but  that 
is  not  the  point.  Through  him  the  old  notion  of 
authority,  based  upon  a  divine,  unverifiable  and 
quite  mechanical  revelation,  is  giving  way  for  ever, 
just  as  with  Louis  XVL  the  notion  of  the  divine  right 
of  kings  gave  way  so  completely  that  not  even  the 
princes  of  the  house  of  Bourbon  would  now  think  of 
reviving  it.     Among  the  legitimate  representatives 


102  MODERNISM 

of  fallen  dynasties  there  are  still  some,  perhaps,  who 
dream  of  reascending  the  throne  of  their  ancestors, 
but  their  only  hope,  you  may  be  sure,  is  to  get  them- 
selves recognised  by  the  people. 

In  1793  there  were  many  who  thought  that  the  end 
of  the  kingship  was  the  end  of  France,  the  end  of 
national  unity.  In  reality  it  was  only  the  birth-throes 
of  a  new  order  of  things.  The  king's  subjects  had 
become  citizens;  the  unity  of  the  country,  far  from 
being  broken,  was  being  realised,  was  gaining  a  new, 
profound  and  living  meaning;  a  great  people  was 
becoming  conscious  of  itself  and  attaining  its  majority. 

Completely  analogous  is  the  crisis  through  which 
the  Church  is  passing.  Among  the  subjects  of  the 
Holy  See,  as  among  its  enemies,  there  are  many  who 
imagine  that  the  defeat  of  Pius  X.  will  be  the  end  of 
all  things — the  end  of  faith,  the  end  of  unity,  the  end 
of  all  religion — that  it  will  inaugurate  the  reign  of 
fierce,  materialistic  anarchy.  No  doubt  there  will 
be  much  suffering,  many  tears,  unspeakable  lacera- 
tions, but  these  wounds  will  not  be  unto  death.  The 
present  crisis  will  not  kill  the  Church,  it  will  transform 
her;  the  Catholic  of  to-morrow  will  be  no  longer  a 
subject  but  a  citizen. 


MODERNISM  103 

We  have  travelled  far  from  the  English  Modernists. 
I  said  I  would  tell  you  nothing  about  them.  We 
must  leave  the  trouble  of  discovering  them  to  the 
pontifical  police,  and  ere  long  we  shall  be  free  to 
smile  at  its  clumsiness  and  its  mistakes.  I  can  tell  you, 
however,  that  the  Continental  Modernists  know  how 
much  they  owe  to  their  English  brethren.  How 
often,  in  hours  of  anguish,  when  the  pioneers  of  the 
new  ideas  in  Italy  and  France  have  been  subjected  to 
the  pesterings  and  subtle  persecutions  of  an  authority 
which  thinks  all  things  permitted  to  it  because  it 
sincerely  believes  itself  to  be  carrying  out  God's 
commands — how  often,  I  say,  has  the  cheering  voice 
of  some  English  friend  come  to  encourage  them,  to 
make  them  feel  once  more  that  no  power  in  the  world 
can  separate  them  from  the  Church  of  Christ !  From 
that  Church  many  will  be  excommunicated  who  say 
"  Lord,  Lord,"  many  who  prophesy,  many  who 
work  miracles,  many  who  exercise  authority;  in  it 
will  be  seated  many  poor  men,  many  excommunicated 
ones — people  from  the  east  and  the  west  and  the  north 
and  the  south  whom  no  one  looked  to  see. 

May  my  greetings,  and  the  thanks  of  those  whose 
mouths  are  closed,  reach  all  the  brave  folk,  scattered 


104  MODERNISM 

over  the  soil  of  Great  Britain,  who  have  sought  at 
critical  moments  to  send  words  of  life  and  love  and 
light  to  hearts  in  distress!  The  near  future  will  show 
them  that  they  have  not  worked  in  vain. 

I  will  not  speak  about  the  German  Modernists 
either,  because  at  the  moment  when  the  Encyclical 
was  penned  there  was  no  Modernism  in  Germany.  I 
mean  to  say  that  Pius  X.  had  no  idea  that  it  could 
exist  there.  It  seemed  to  him  that  this  "  pest  " — the 
word  is  not  mine,  but  his — could  only  exist  in 
countries  poisoned  by  the  Declaration  of  the  Rights 
of  Man.  With  what  pious  emotion  did  he  not  speak 
of  Germany  and  repeat  the  words :  Germania  doceat  ! 
He  did  not  indeed  actually  talk  of  "  Holy  Prussia," 
but,  when  speaking  of  the  Centre,*  his  voice  grew 
soft  and  affectionate,  and,  speaking  of  William  II., 
he  said :  "  Our  holy  Emperor  of  Germany."  Certainly 
he  is  ready  enough  to  canonise  when  crowned  heads 
are  concerned. 

Who  knows  what  dreams  haunted  his  imagination 
when  obliging  courtiers  suggested  visions  of  William 
II.  taking  vengeance  on  France  for  her  insults  to  the 

*  The  Catholic  party  in  German  politics. — (Translator.) 


MODERNISM  105 

Holy  See,  and  of  the  country  of  Luther  restoring  the 
principle  of  authority  in  all  its  fulness!  If  he  had 
apocalyptic  visions  of  this  kind  his  awakening  must 
have  been  singularly  bitter.  In  most  of  the  German 
universities  the  last  pontifical  manifestoes  have 
produced  a  scandal.  Professors  of  high  rank  and 
distinguished  titles  have  spoken  out,  with  cutting 
satire  or  crushing  force. 

One  of  them,  Mgr,  Ehrhard,  Domestic  Prelate  to 
His  Holiness  and  Professor  Ordinarius  in  the  Uni- 
versity of  Strassburg,  where  he  holds  the  Catholic 
chair  of  Church  History,  has  published  in  the  Inter- 
nationale W ochenschrift  a  much-discussed  article, 
expressing  his  opinion  not  only  of  the  Encyclical  but 
of  the  orientation  which  authority  is  trying  to  give 
to  the  Church.  He  recognises  in  the  Risposta  dei 
Modernisti — a  reply  to  the  Encyclical  by  a  number  of 
Italian  Modernists — "  an  event  which,  not  excepting 
the  Jansenist  troubles,  is  without  a  parallel  in  the 
whole  history  of  modem  Catholicism."  * 

A  few  days  later  he  published  a  note  which  seems  to 

*  Internationale  Wochenschrift  fiir  IVissenschaft,  Kuttst  und 
Technik,  January  i8,  1908.  "We  are  in  danger,"  he  wrote,  "of 
seeing  every  door  opened  to  arbitrary  decisions.  .  .  .  We  are  placed 
in  such  a  position  as  to  be  unable  to  refute  effectively  the  objection 


io6  MODERNISM 

be  modelled  upon  the  reply  which  Loisy,  when  called 
upon  to  renounce  his  errors,  sent  to  the  Archbishop 


raised  by  our  colleagues  in  the  Universities,  namely,  that  the  Encyclical 
prohibits  all  historical  and  critical  methods. 

"How  shall  we  be  able  to  justify  to  our  colleagues  measures  so 
incompatible  with  the  very  idea  of  an  University  professorship,  with  the 
moral  conscience  and  personal  dignity  of  professors  and  students, 
measures  whose  tendency  will  be  to  promote  delation  among  students, 
and  which  put  professors  of  theology  under  the  intellectual  guardian- 
ship of  their  pupils  ? 

"If  the  Encyclical  had  distinguished  between  the  syntheses  of 
modern  philosophy  and  the  'methods'  (We^e)  of  that  philosophy,  it 
would  not  have  put  us  into  this  false  and  compromising  position. 
Since  these  methods  are  not  the  creation  of  a  few  individual  thinkers, 
but  the  natural  outcome  of  the  whole  previous  development  of  the 
human  mind,  theology  cannot  reject  them  without  committing  a  sin 
against  the  Holy  Spirit.  For,  as  we  must  never  weary  of  proclaiming, 
scholastic  philosophy  and  theology  have  not  settled  every  question ; 
scholasticism,  like  Gothic  art,  is  the  product  of  an  epoch.  Doubtless 
the  theological  systematisation  of  that  epoch  marks  a  conquest  within 
the  Christian  Church,  but  it  must  be  added  that  it  no  more  exhausted 
the  content  of  dogmatic  tradition  than  it  created  it. 

"  An  ostrich-like  policy  in  theology  does  not  and  cannot  abolish  the 
fact  that,  even  for  the  Catholic  theologian,  there  is  a  Biblical  question, 
a  question  of  apologetics,  a  question  about  the  history  of  dogmas,  and 
that  each  of  these  gives  rise  to  a  number  of  others. 

"  How  can  these  questions — which  call  imperiously  for  a  solution — 
find  that  solution  in  the  philosophy  and  theology  of  an  epoch  in  which 
they  had  not  arisen?  It  may  also  be  said  that  the  great  scholastic 
system  of  St  Thomas  could  never  have  been  formed  if  there  had  been 
then,  as  there  is  to-day,  a  council  of  vigilance  in  every  diocese. 

"And  now,  what  is  the  true  cause  of  the  existing  crisis,  a  crisis 
which  has  not  been  created,  but  merely  revealed  to  the  world  by  recent 
events,  and  which  may  be  called  a  KuUurkampf  in  the  very  bosom  of 
the  Catholic  Church?" 


MODERNISM  107 

of  Paris.  In  it  he  tells  of  his  astonishment  at  the 
commotion  raised  by  his  article,  of  his  regret  that 
erroneous  ideas  have  been  attributed  to  him,  and 
lastly,  of  his  firm  intention  to  remain  in  the  Church's 
communion.  How  comes  it  that  this  declaration 
which,  when  made  by  Loisy,  was  regarded  as  quite 
insufficient  and  even  contumacious,  has,  now  that 
it  comes  from  the  pen  of  Mgr.  Ehrhard,  been 
loudly  announced  as  a  retractation  ?  Has  Rome  two 
different  systems  of  weights  and  measures,  or  does 
ecclesiastical  authority  already  perceive  the  necessity 
for  using  its  repressive  methods  with  a  little  discretion  ? 

Dr  Schnitzer,  CathoKc  Professor  Ordinarius  of  the 
History  of  Dogma  in  the  University  of  Munich,  has 
spoken  even  more  sharply  than  Mgr.  Ehrhard. 
Listen  to  this  passage: 

"  The  condemnation  of  Modernism  could  only 
cause  surprise  in  circles  where  people  do  not,  or  will 
not,  know  the  Roman  Curia.  Not  only  optimistic 
Catholics  of  the  stamp  of  Schell,  but  many  Protes- 
tants also,  love  to  depict  an  ideal  Rome,  entrusted 
with  a  sublime  mission  of  higher  culture,  an  incompar- 
able shelter  of  thought  and  Christian  life  and 
brotherly   love.       They   extol   her   enthusiastically. 


io8  MODERNISM 

Then,  all  at  once,  they  run  up  against  the  Rome  of 
the  Encyclical,  and  are  profoundly  miserable  at 
finding  her  so  different  from  the  Rome  they  have 
dreamt  of  in  their  lonely  studies." 

Further  on  he  writes : 

"  The  aim  of  the  University  is  to  study  and  to 
teach  men  to  study.  The  aim  of  the  Church  is  to 
hand  on  a  tradition,  to  repeat  what  she  has  learned. 
The  Summa  of  St  Thomas  is  a  sublime  work  which 
can  never  be  equalled,  much  less  surpassed;  and  no 
new  books,  no  new  treatises  upon,  or  researches  into 
theological  questions,  however  learned  they  may  be, 
can  ever  do  more  than  repeat  what  St  Thomas  has 
already  said  much  better  long  ago.  .  .  .  All  that  is 
good  in  our  modern  books  is  not  new,  and  what 
is  new  is  not  good."  * 

*  Internationale  Wochenschrijt ,  February  I,  1908.  These  events 
have  been  much  talked  of  in  all  the  German  Universities,  and  in 
spite  of  the  efforts  of  the  Munich  Apostolic  Nuncio  and  the  Berlin 
Government,  it  may  be  predicted  that  the  movement  will  not  be 
stayed  in  its  course.  Not  only  are  the  writings  of  German  Modernists 
read  with  avidity,  but  foreign  Modernist  books  are  being  trans- 
lated with  remarkable  keenness.  The  firm  of  Diederichs  at  Jena 
has  just  published  a  whole  series  of  volumes,  the  first  being  the 
Programme  of  the  Italian  Modernists,  and  the  second  the  Reply  of 
the  French  Alodernists  to  Pius  X. 

It  is  impossible  to  relate  here  in  detail  the  affair  of  the  German 
League  against  the  Index,     This  episode  is  by  no  means  closed. 


MODERNISM  109 

Dr  Schnitzer  has  published  neither  retraction  nor 
declaration.  In  order  to  show  him,  perhaps,  that 
Rome  is  not  embarrassed  by  what  he  has  said  about 
the  servitude  of  the  bishops,  Pius  X.  has  gone  over 
the  head  of  the  Archbishop  of  Munich,  suspended  Dr 
Schnitzer  a  divinis,  and  forbidden  him  the  sacraments. 

You  see  how  the  new  movement  is  growing  and 

Here  in  a  few  lines  is  what  happened.  The  famous  Corrispondenza 
Romana,  which  had  only  been  in  existence  six  weeks,  published  on 
July  7,  1907,  a  number  of  unusually  large  dimensions  (24  pp.)  entitled 
Una  Lega  Segreta  Internaziottale  coiitto  P Indies  e  per  la  Ctiltura. 
Rivelazioni  Doaunentale.  On  that  day  people  were  astonished  to 
see  that  that  mysterious  agency,  the  Corrispondenza,  which  no  one 
had  hitherto  taken  seriously,  was  able,  when  occasion  demanded,  to 
draw  upon  the  Vatican's  most  secret  dossiers.  The  most  distinguished 
of  German  Catholics,  and,  most  important  of  all.  Baron  von  Hertling, 
were  mentioned  as  being  implicated  in  a  vast  secret  society  with 
ramifications  all  over  the  world.  The  documents  reproduced  were 
accompanied  by  misleading  notes  intended  to  give  a  wrong  idea  of 
their  meaning. 

This  publication  produced  a  sort  of  stupor  among  the  elite  of 
Catholic  Germany,  which  was  still  further  increased  during  the  next 
few  days  (especially  on  July  16),  when  the  publication  of  Two  Secret 
Protocols  of  the  Episcopal  Court  at  Wiirzburg — Revelations  Supported 
by  Documents,  made  things  look  very  much  as  if  the  Corrispondenza 
Rotnana  had  its  offices  in  the  room  of  His  Holiness's  Cardinal 
Secretary  of  State. 

The  alleged  Miinster  conspirators  have  never  been  anything  but 
open,  and  as  a  reply  to  all  the  attacks  made  on  them,  they  have 
just  published  a  handsome  volume,  filled  with  documentary  evidence, 
and  entitled  Indexbewegung  und  Kulturgesellschaft  (Bonn,  1908. 
208 +  x  pp.),  by  Dr  A.  ten  Hornpel,  in  collaboration  with  Justizrath  H. 
Hellraeth  and  Professor  J.  Plassmann,  all  of  Miinster, 


no  MODERNISM 

spreading  its  branches  everywhere.  Faithful 
Belgium  is  very  far  from  having  escaped  it,  and 
devout  Switzerland  has  welcomed  Modernist  ideas 
with  her  usual  hospitality.  Spain  has  hardly 
troubled  the  Holy  See,  no  more  has  Portugal,  and  yet 
in  Lisbon  alone  there  are  at  least  three  priests 
imbued  with  the  new  ideas. 

I  cannot  then  think  of  introducing  you  to  all  the 
men  who  have  ploughed  so  deeply  in  the  field  of 
religion.  What  I  can  do  is  to  imagine  myself  in 
Rome,  follow  the  eyes  of  the  Sovereign  Pontiff,  and 
show  you  rapidly  against  whom  in  particular  he  has 
thought  fit  to  proceed  with  such  severity. 

A  few  prehminary  remarks  are  indispensable.  At 
the  Vatican  a  distinction  must  be  made  between  the 
Pope  and  the  central  government  of  the  Church.  The 
latter  may  be  called  Offices  of  the  Curia  or  Sacred 
Roman  Congregations — whatever  the  name  may  be 
it  denotes  the  exceedingly  complicated  machinery  of 
the  centrahsed  government  in  Rome.  The  popes 
change,  the  offices  remain,  and  it  is  the  latter  practic- 
ally which  insure  the  continuity  of  effort  that  is  so 
striking  in  the  Roman  Church.  The  Pope,  omnipotent 
though  he  be,  is  limited  on  every  side  by  the  bureau- 


MODERNISM 


III 


cracy  which  in  theory  does  nothing  but  transmit  his 
utterances. 

Pius  X.  is  perhaps  the  most  obstinate  pope,  the 
least  capable  of  being  influenced,  that  Rome  has 
known  for  a  century.  He  performs  his  office  as 
infallible  pope  with  a  sincerity,  a  simplicity  and  a 
conviction  which  have  something  touching  about 
them,  and  make  him  personally  a  very  sympathetic 
figure.  If  he  feels  his  weakness,  he  is,  one  might  say, 
reassured  by  that  weakness,  by  his  conviction  that 
in  him  God  has  chosen  the  most  imperfect  of  instru- 
ments in  order  to  manifest  His  power  and  make  His 
glory  shine  forth.  He  puts  himself,  therefore,  in 
God's  hands,  without  perceiving  that  he  is  taking 
for  divine  inspiration  the  purely  personal  and 
individual  views  which  come  from  his  complete 
seclusion,  intellectual,  political,  moral  and  religious. 
Never  perhaps  has  there  been  seen  in  so  lofty 
a  position  a  like  absence  of  all  hesitation,  a 
mind  so  completely  impervious.  It  is  not  easy  to 
picture  a  mentality  of  this  sort  in  our  age,  when  one 
sees  so  many  men  who  are  without  character  and 
consistency,  who  have  no  personality.  Pius  X.  has 
none  either,  but  he  has  filled  up  the  void,  once  for 


112  MODERNISM 

all, by  a  complete  acceptance  of  the  purely  mechanical 
and  external  teaching  which  he  received  at  the 
seminaries  of  Castelfranco  and  Treviso. 

He  was  too  timid  to  cast  his  eyes  beyond  the  walls 
of  these  institutions  for  narrowing  the  intellect,  and 
since  then  he  has  been  too  upright  to  succumb  to 
the  disease  which  makes  a  section  of  the  Italian 
clergy  so  repugnant — to  treat  the  ecclesiastical 
vocation  as  a  career  and  to  fall  into  scepticism. 

I  tell  you  all  this  in  answer  to  the  question  so  often 
asked  as  to  the  influences  which  are  acting  on  the 
Pope.  It  is  difficult  to  persuade  people  that  he  is 
not  led  by  the  Jesuits,  for  instance.  Undoubtedly  a 
certain  number  of  members  of  the  famous  Society 
have  access  to  his  presence  at  stated  times,  but 
one  might  say  as  much  of  various  Capuchins,  who 
are  certainly  not  the  natural  or  traditional  friends  of 
the  Jesuits.  One  might  say  as  much  of  sundry 
Assumption ists,  or  even  of  sundry  Benedictines,  and 
above  all  of  a  group  of  Monsignori  and  secular  priests 
of  a  hardly  credible  type,  into  whose  past  Pius  X. 
has  forgotten  to  inquire,  to  whom  he  has  entrusted 
the  whole  management  of  the  ecclesiastical  police, 
and  who  henceforth  consider  themselves — rightly,  no 


MODERNISM  113 

doubt — to  be  the  most  important  instrument  of 
authority  and  unity.  Officially  they  do  not  form 
part  of  any  of  the  Sacred  Congregations,  but  they  see 
to  their  supplies  and  set  them  all  in  motion.  They  are 
nothing,  and  yet  everything.  It  is  not  then  because 
Father  Billot  is  a  Jesuit,  or  Father  Pie  de  Langogne 
and  Cardinal  Vives  are  Capuchins,  that  they  are  in 
special  favour  with  the  Pope;  he  has  chosen  them 
because  he  has  found  in  them  men  with  the  same 
desires  and  the  same  ideals  as  his  own. 

I  do  not  by  this  mean  in  the  very  least  to  deny  the 
great  influence  of  certain  orders  and  certain  persons ; 
I  am  merely  showing  you  how  Pius  X.  can  testify  to 
himself  that  he  is  not  being  led,  but,  on  the  contrary, 
directing  everything.  At  the  present  moment  the 
bishops  are  as  if  they  were  not,  and  even  the  part 
played  by  the  cardinals  is  becoming  more  and  more 
unimportant.  Nevertheless,  the  weight  of  tradition 
acts  upon  the  Pontiff,  and  even  goes  so  far  as  to 
transform  the  pontifical  documents,  or,  at  any  rate, 
give  them  a  very  different  character  from  what 
they  would  have  if  Pius  X.  were  their  sole  author. 

The  Encyclical  Pascendi  Dominici  Gregis  is  some- 
thing like  a  lake  through  which  a  river  flows.    With- 

H 


114  MODERNISM 

out  any  special  effort  of  the  eye  the  river  water  can 
be  distinguished,  and,  though  one  may  not  be  able  to 
separate  it  sharply  from  that  of  the  lake,  it  is  still 
possible  not  to  confuse  the  two.  Do  not  think  I  am 
giving  myself  up  to  risky  and  subjective  criticism. 
Roman  Catholic  papers  of  the  most  authoritative, 
conservative  and  anti-Modernist  type  have  been  good 
enough  to  make  a  remark  which  I  had  already  made 
myself,  but  which  I  was  very  glad  to  have  confirmed 
by  them.  They  have  seen  that  the  third  and  last  part, 
dealing  with  the  ways  and  means  to  check  Modernism, 
and  with  the  punishments  to  be  inflicted  on  the 
guilty,  is  the  part  which  evidently  comes  most 
directly  from  Pius  X. 

So  then,  by  the  very  admission  of  the  anti- 
Modernist  press,  the  Encyclical  is  not  homogeneous ; 
it  is  like  an  edifice  which  at  a  distance  has  a  perfect 
unity,  but  at  close  quarters  shows  itself  to  have  been 
built  by  several  architects.  Now  it  is  the  last  pages 
of  the  Bull,  those  which  have  made  the  students  of  the 
Germanic  College  at  Rome  christen  it  Vencyclica 
ferox,  that  are  most  particularly  the  work  of  Pius 
X.,  the  good,  the  gentle,  the  humble.  The  implied 
contradiction  is  entirely  on  the  surface;    those  who 


MODERNISM  115 

have  lived  in  contact  with  the  men  of  the  Middle  Ages, 
and  know  how  calmly  an  inquisitor,  \\'ho  in  his  cell 
was  as  one  of  God's  own  lambs,  could  turn  into  a 
pitiless  executioner  when  sitting  as  a  member  of 
the  terrible  tribunal,  will  easily  understand  these 
apparent  anomalies. 

Please  do  not  mistake  my  present  mtention ;  I  am 
no  special  pleader.  I  am  not  putting  myself  at 
the  point  of  view  of  that  group  of  the  faithful 
— it  is,  in  truth,  a  very  small  one — who,  every 
time  Pius  X.  speaks,  exhaust  themselves  in  their 
search  for  new  formulas  of  submission,*  and  make  the 

*  "Pius  X.,"  said  the  Croix,  in  its  leading  article  on  September  17, 
1907,  "  seems  to  us  to  resemble  to-day,  in  some  fashion,  the  radiant 
Christ  in  Raphael's  immortal  ' Transfiguration' in  the  Vatican.  High 
above  the  thick  cloud  in  which  the  world's  conflict  goes  on,  he  sheds  on 
the  Church  the  marvellous  radiance  of  supernatural  light.  '  The  Abbe 
Delfour  described  the  Encyclical  as  "prodigious,"  and  M.  Dimier 
declared  that  it  made  one's  heart  leap  with  enthusiasm. 

On  September  ig  the  Croix  again  devoted  its  first  article  to  the 
Encyclical,  and  ended  with  these  words  :  "  Thanks  to  God,  thanks  to 
the  Pope,  there  has  been  more  light  in  the  intellectual  and  spiritual 
world  since  the  8th  of  September.''  A  month  later  (October  19)  its 
contributor,  M.  Cyr,  defined  the  Encyclical  as  '"  a  new  ray  added  to 
the  sun  of  truth  which  enlightens  the  Catholic  world.  ' 

On  October  25  the  Armonie  della  Fede  gave  the  note  for  the  official 
effusions  in  a  phrase  which  made  an  excellent  watchword,  and  was  soon 
echoed  by  all  the  clerical  piess  of  Italy  :  "  /  Modemisti  tton  sono  piit  " — 
"The  Modernists  are  no  more  " 

We  have  not  had  to  wait  long  to  see  how  much  these  fireworks 


Ii6  MODERNISM 

Bark  of  Peter  seem  less  like  a  vessel  in  which  one's 
chief  thought  is  of  hard  work,  than  like  a  gondola 
which  is  always  gliding  through  the  same  water,  and 
round  which  a  few  singers  perform  their  evolutions, 
with  a  show  of  Venetian  lanterns  and  an  accompani- 
ment of  mandolines.  Nor  am  I  putting  myself  at  the 
opposite  point  of  view — the  point  of  view  of  certain 
Catholics  who,  every  time  Pius  X.  speaks,  split  hairs 
and  quibble  and  ask  themselves  whether  the  Pope 
has  spoken  ex  cathedra  or  not — ^whether  he  has 
spoken  as  a  man  or  as  an  infallible  teacher.  I 
quite  understand  this  attitude  and  how  much 
piety  towards  the  Church  it  reveals.  I  merely 
say  that  we  will  not  adopt  it.  We  will  take  up  a 
strictly  historical  point  of  view  from  which  to  study 
the  origin  of  the  famous  Encyclical. 

To  anyone  who  knows  the  Pope  and  his  lack  of 

and  illuminations  were  worth,  or  with  how  much  sincerity  they  were 
engaged  in.  I  give  further  on  an  extract  from  the  same  Armonie  delta 
Fede,  admitting,  on  November  lo,  the  tragic  isolation  of  Pius  X., 
abandoned  by  his  troops,  who  no  longer  understand  his  orders,  or 
perhaps  do  not  wish  to  understand  them  {see  below,  p.  145).  Quite 
lately,  too,  one  of  the  most  prominent  Jesuits,  Peie  Portalie,  admitted 
"the  impression  of  alarm,  of  suspicion,  of  confusion  which  showed 
itself  in  Catholic  circles  after  the  publication  of  the  Encyclical." 
(Etudes  Retigieuses  \_des  Pires  de  ta  cie.  de  Jesus'],  August  5,  1908, 
P-350) 


MODERNISM  117 

culture  and  his  ignorance  as  regards  the  present  move- 
ment of  ideas  in  the  very  bosom  of  Cathohcism,  it  is 
quite  plain  that  he  is  not  the  author  of  the  exposi- 
tion of  Modernism  which  forms  two-thirds  of  the  En- 
cyclical. The  picture  is  biassed,  partisan,  one-sided, 
cruel,  but  it  presupposes  an  amount  of  reading 
which  the  successor  of  St  Peter  has  certainly  never 
accomplished.* 

Let  me  say  once  more,  we  are  not  concerned  with 
a  legal  question — whether  by  giving  these  pages  his 

*  The  papers  most  bound,  I  will  not  say  to  the  Holy  See  but  to 
the  present  tendency  of  the  Holy  See,  fully  realised  that  it  was  im- 
possible to  attribute  the  paternity  of  the  document  purely  and  simply 
to  Pius  X.  They  therefore  admitted  provisionally  that  it  was  the 
result  of  collaboration.  Soon,  however,  legend  resumed  its  rights,  and 
the  story  of  the  marvellous  origin  of  the  Encyclical  took  shape. 

It  is  interesting  to  follow  this  double  current  in  the  same  papers. 
If,  for  instance,  you  take  up  the  Paris  Croix — which  welcomed  the 
Bull  more  warmly  than  any  other  newspaper  in  Europe — you  will  see 
that  in  its  issue  for  November  14  it  reproduces  without  hesitation  the 
Momentous  information  that  "  the  pontifical  document  is  due  almost 
entirely  to  the  thought  and  the  pen  of  Mgr.  Sardi,  Secretary  of  the 
Briefs,"  and  in  its  issue  for  November  21  it  relates  in  a  long  article  how 
the  Encyclical  was  composed. 

Nevertheless  M.  Cyr,  one  of  its  chief  contributors,  speaking  at  the 
Congress  of  the  ^^  bonne  presse"  began  his  account  with  the  following 
words  :  "  A  few  weeks  ago  the  whole  Christian  world  was  profoundly 
moved  by  a  solemn  event.  In  the  depths  of  the  residence  where  he  is 
kept  a  prisoner  by  the  most  nefarious  combinazione  of  modern  times, 
an  old  man  knelt  before  his  bronze  crucifix  for  long  hours  of  prayer  and 
meditation  ;  then,  after  having  put  himself  in  God's  hands,  in  Domino, 


Ii8  MODERNISM 

authority  he  has  made  them  his  own;  we  are  engaged 
in  a  historical  inquiry.  Its  importance  is  that  it 
will  lead  us  to  see  how  the  Modernists  aimed  at  in  the 
first  part  of  the  Encyclical  are  not  those  at  whom 
Pius  X.  would  have  aimed. 

For  him  the  prince  of  Modernism  is  the  Abbe 
Murri,  the  celebrated  leader  of  the  Christian  Demo- 
cratic movement  in  Italy.  The  Encyclical,  on  the 
other  hand,  is  aimed  chiefly  and  in  the  first  place  at 
the  Abbe  Loisy. 

The  latter  is  certainly  not  unknown  to  the  Pope; 
it  was  even  said,  a  few  years  ago,  that  the  Pope  was 
having  the  most  important  pages  of  UEvangile  et 
rEglise  translated  and  read  to  him ;  but  the  Abbe 
Loisy  has  never  come  before  him  except  in  the 
distant  half-light  in  which  seminarists  view  all  the 
heretics  —  Arius,  Eutyches,  Nestorius,  all  those 
monsters  of  pride  whom  the  Church  has  struck  with 

he  wrote  a  few  pages  in  Latin,  wtiich  in  twenty-four  hours  were  carried 
by  electricity  and  steam  to  every  corner  of  the  civilised  world." 

Would  it  not  be  indiscreet,  after  words  of  such  ardent  admiration,  to 
sound  a  calmer  note  and  speak  of  the  Encyclical  from  the  point  of 
view  of  literary  form  ?  The  Pope's  infallibility  has  never  been  said  to 
cover  the  language  of  his  Bulls ;  that  is  just  as  well,  for  it  would  be 
decidedly  compromised  this  time.  The  official  translations  are  by  no 
means  faithful,  and  in  the  French  translation,  for  instance,  the  style  is 
not  only  odd,  but  full  of  faulty  renderings. 


MODERNISM  119 

her  thunder,  and  whose  remains  she  preserves  care- 
fully in  the  glass  bottles  of  her  museum  of  horrors 
for  the  instruction  of  future  generations. 

The  Abbe  Murri,  on  the  other  hand,  is  a  rebel  in 
flesh  and  blood  with  whom  he  has  measured  swords 
and  been  wounded  to  the  quick,  by  whose  piercing 
gaze  he  feels  himself  followed,  and  with  whom  he 
must  wage  a  duel  to  the  death,  so  to  speak.*  The 
readers  of  the  Encyclical  Pascendi  have  been  as- 
tonished at  its  violence,  but  it  would  have  been  far 
more  violent  still,  had  it  been  entirely  drau-n  up  by 
the  Pope.  You  have  just  seen,  in  fact,  that  the 
harshest  part  is  that  which  had  the  Pope  for  its 
author.  But  there  is  more  to  be  said ;  the  first  part, 
drawn  up  by  the  Pope,  is  extant.  He  was  so  anxious 
to  be  understood  that  he  WTote  it  in  ItaHan,  and  its 
name  is  the  Encyclical  Pieni  VAnimo  of  July  28, 
1906.     Put  it  at  the  head  of  the  third  part  of  the  Bull 

*  I  here  allude  to  a  fact  which  belongs  to  the  time  when  the 
future  Pius  X.  was  still  Patriarch  of  Venice.  He  thought  it  his 
duty  to  forbid  the  priests  of  his  diocese  to  read  the  Abbe  Murri's 
newspapers,  and  he  added  to  the  prohibition  the  basest  insinuations 
as  to  the  personal  character  of  the  democratic  priest.  The  latter 
was  at  the  time  the  guest  of  Cardinal  Manara,  Archbishop  of  Ancona, 
whose  advice  he  asked.  He  then  wrote  the  Patriarch  of  Venice  an 
intensely  indignant  letter,  dated  from  the  archiepiscopal  palace  at 
Ancona.     To-day  Pius  X.  is  avenging  Cardinal  Sarto. 


120  MODERNISM 

Pascendi,  and  you  will  see  that  they  are  one  in  their 
inspiration  and  also  in  their  wrath. 

Pieni  rAnimo  is  directed  entirely  against  the  Abbe 
Murri  and  his  accomplices.  He  is  not  mentioned  by 
name,  for  fear  of  too  startling  a  violation  of  tradition, 
but  a  finger  is  pointed  at  him.  He  is  the  man  who 
inhabits  that  house  down  there  at  Torrette.* 

The  encyclicals  both  deserve  the  name  of  cncyclica 
ferox,  but  the  fiercer  of  the  two  is  Pieni  VAnimo. 
In  the  Bull  Pascendi  the  authors  have  been  forced  to 
recognise  that  the  Modernists  commend  themselves 
by  their  virtues.  (If  this  is  not  exactly  reckoned  to 
them  as  a  crime  they  are  at  least  reproached  with  it 
as  an  inconsistency.)  Pius  X.,  however,  sees  things 
very  differently.  The  partisan  of  the  new  ideas  is  by 
definition  a  maleficent  being  who  has  every  fault  and 
every  vice. 

"  A  poisoned  atmosphere,"  he  says,  "  is  largely 
corrupting  men's  minds  in  our  time,  and  its  deadly 
effects  are  those  which  St  Jude  the  Apostle  has 

*  A  little  place  on  the  Adriatic  coast  between  Ancona  and 
Falconara,  where  the  celebrated  Abbe  was  then  residing.  At  the 
command  of  Pius  X.  he  has  now  returned  to  his  original  diocese 
(Fermo),  where  he  lives  in  retirement  with  his  uncle,  the  parish 
priest  of  Gualdo  di  Macerata.  This  place  is  seven  hours  distant  by 
diligence  from  Tolentino  Station  (in  the  Marches). 


MODERNISM  121 

already  described :  '  These  men,  indeed,  defile 
their  flesh,  despise  dominions,  and  speak  evil  of 
dignities.'*  Besides  the  most  degrading  corruption 
of  morals  they  have  an  open  scorn  for  ail  authority 
and  for  those  who  exercise  it." 

Such  are  the  terrible  words  which  Pius  X.  has 
dared  to  apply  to  a  generation  of  young  Italian 
priests  with  whom  he  ought  to  be  acquainted. 

The  originality  of  Murri  and  the  Lega  Democratica 
Nazionale  is  that  they  have  aimed  straight  at  a 
double  renovation:  a  political  renovation  and  a 
moral  and  religious  one.  Having  themselves  come, 
by  the  way  of  democratic  ideas,  to  be  no  longer 
afraid  of  the  people,  and  then  to  be  no  longer  afraid 
of  science,  they  have  founded  numerous  groups  all 
over  Italy,  directed  more  or  less  openly  by  the  most 
devoted  section  of  the  clergy,  and  several  of  the 
bishops  regard  them  with  sympathy.  A  fact  which 
has  passed  unnoticed,  but  is  none  the  less  important, 
is  that  the  Lega  Democratica  Nazionale,  which  until 
now  has  been  essentially  a  men's  movement,  has  had 

*  Hi  carnem  quidem  maculant,  dominationem  autem  spernunt, 
majestatem  autem  blasphemant, — Jude  8. 


122  MODERNISM 

so  deep  an  influence  that  the  women  have  desired  to 
take  part  in  it.  "  Women's  Sections  "  have  been 
founded  in  various  regions — a  thing  no  one  would 
have  thought  of  a  few  years  ago — and  these  have 
sprung  up  quite  naturaUy.*  This  development,  quite 
unforeseen  and  unplanned,  is  very  significant  when 
one  thinks  of  the  state  of  effacement  in  which  women 
are  kept  by  tradition  in  Italy.! 

Another  group  which  maintains  the  most  cordial 
relations  with  the  Lega  Democratica  Nazionale  is 
that  of  the  young  men  in  Milan  who  bring  out  the 
Rinnovamento,  a  Review  which  was  founded  a  little 
more  than  a  year  ago  and  keeps  up  a  high  standard  of 

*  From  the  24th  to  the  30th  of  April  1908  there  was  held  in 
Rome  the  "First  Congress  of  the  Women  of  Italy,"  which  was 
much  talked  of  all  over  the  Peninsula.  On  the  other  hand,  it  must 
be  said  that  foreign  countries  (or  their  Press  at  any  rate)  have  not 
fully  appreciated  the  importance  of  these  meetings  for  discussion. 
Their  importance  comes,  in  the  first  place,  from  the  fact  that  women 
of  all  classes  of  society  met  together  with  a  desire  for  work  and 
effort  and  progress  in  common.  The  most  opposite  tendencies  of 
thought  were  represented ;  and,  thanks  to  mutual  goodwill  on  all 
sides,  the  discussions  were  serious  and  fruitful,  without  anyone  being 
obliged  to  sacrifice  aught  of  her  convictions.  The  part  played  in 
this  important  gathering  by  the  members  and  friends  of  the  Lega 
Democratica  Nazionale  was  one  of  the  causes  of  its  success. 

t  The  women's  groups  have  as  their  centre  a  Segretariato  Femminile 
at  37  Via  della  Zecca,  Turin,  under  the  direction  of  Signora  Luisa 
Giulio-Benso. 


MODERNISM  123 

excellence,  even  as  compared  with  the  four  or  five 
most  important  periodicals  in  Europe  from  the  intel- 
lectual point  of  view. 

It  is  difficult  for  foreigners  to  form  a  full  idea  of 
the  deep  influence  of  Murri  and  his  disciples,  because 
their  activities  are  scattered  over  a  wide  area  and 
show  themselves  in  a  number  of  publications  and 
lectures  and  efforts  of  very  various  kinds,  and  these 
have  not  so  much  one  centre  as  several.  The 
Milanese  group,  on  the  other  hand,  while  it  has 
friends  and  ramifications  in  every  country,  has  far 
more  unity.  It  has  had  the  good  fortune  and  the 
enviable  distinction  of  having  for  its  godfather 
Antonio  Fogazzaro.  The  godchild,  as  you  have 
already  seen,  is  proving  itself  worthy  of  such  a  god- 
father. I  do  not  think  I  shall  be  wrong  in  going 
further  and  saying  that  the  founding  of  the  Rinnova- 
niento,  and  the  formation  of  an  intelligent  and 
sympathetic  public  for  it,  is  a  very  cheering  sign  of 
the  intellectual  and  moral  vitality  of  Italy.  I  should 
not  like  to  disturb  the  modesty  of  these  young  men, 
but  I  do  not  see  why  I  should  not  confess  that  I  feel 
more  than  sympathy  for  them,  that  I  feel  respect  and 
admiration.     To  see  a  number  of  men  definitely  form 


124  MODERNISM 

themselves  into  a  group,  after  long  years  of  calm  pre- 
paration by  intellectual  effort  and  that  other  kind  of 
effort  which  is  called  prayer,  after  having  listened  toall 
the  voices  that  have  been  calling  their  country  to  a 
new  and  more  virile  life — voices  of  bishops,  voices  of 
philosophers  and  poets  and  savants,  voices  of  reform- 
ing monks,  and  also  voices  from  the  people,  in  revolt 
against  clerical  materialism  and  the  unspeakable 
poverty  of  doctrinaire  anti-clericalism;  to  see  these 
men,  after  spending  the  novitiate  of  their  apostleship 
in  the  midst  of  the  world's  life,  come  forth  before  their 
countrymen,  deaf  to  the  anathemas  of  the  right  and 
the  raillery  of  the  left,  is  a  spectacle  which  would 
have  real  beauty  anywhere,  but  which  when  it  occurs 
in  a  Latin  country  becomes  a  notable  event.* 

Ecclesiastical  authority  has  taken  proceedings 
against  them,  and  we  have  had  another  very  sugges- 
tive spectacle.  These  men,  if  they  had  sinned  against 
morality  and  degraded  their  youth  with  vice,  could 
have  gained  the  fullest  absolution.  Having  com- 
mitted the  crime  of  wishing  to  work  hard  and  honestly 
tell  their  wants  and  preoccupations  to  him  who  calls 

*  II  Rinnovamento,  1$  Via  Bigli,  Milan.  The  subscription  rate  is 
16  francs  a  year.  The  numbers  appear  bi-monthly,  and  contain 
200  pages. 


MODERNISM  125 

himself  father  par  excellence,  and  to  open  their  souls 
to  him,  they  have  been  not  only  refused  a  hearing, 
but  cynically  excommunicated. 

The  decree  issued  against  them  gives  one  reason 
only :  they  are  accused  of  having  behaved  as  though 
they  were  Doctors  of  the  Church,  of  having  been  so 
intolerably  conceited  as  to  try  to  teach  their  masters. 
Had  they  done  so  the  harm  would  not  perhaps  have 
been  very  great,  and  I  know  parents  who  do  not 
throw  their  children  out  of  window  every  time  they 
think  they  know  better  than  father  and  mother.  But 
this  is  a  question  of  facts.  All  the  numbers  of  the 
Rinnovamento  are  on  sale  and  can  be  bought.  I  do 
not  think  you  will  find  in  any  of  the  articles  the 
intolerable  conceit  which  has  so  raised  the  ire  of  the 
Holy  See, 

The  Rinnovamento  group  is  composed  essentially 
of  la5mien;  on  the  other  hand,  the  group  in  Rome 
which  inspires  Nova  et  Vetera,  a  monthly  publication 
started  after  the  Encyclical — this  proves  that  the 
latter  has  killed  nothing  and  stopped  nothing— is 
composed  chiefly  of  ecclesiastics.*  Though  prohibited 

*  Nova  et  Vetera,  a  fortnightly  review.  13  fr.  50  a  year.  Offices: 
10  Via  della  Scrofa,  Rome.  Any  work  relating  to  the  Modernist 
movement  in  Italy  may  b^  obtained  by  application  to  the  manager. 


126  MODERNISM 

under  the  severest  penalties  by  the  Cardinal  Vicar, 
this  Review  continues  to  appear,  and  has  just  devoted 
a  whole  number  to  a  study  and  analysis  of  the  Abbe 
Loisy's  latest  works.  It  is  issued  by  the  Societa 
Internazionale  Scientifico-Religiosa,  which  had 
already  published  the  Reply  of  the  Modernists, 
recently  translated  into  English.*  Many  of  you  will 
have  read  this  work,  with  the  important  preface  by 
the  Rev.  A.  L.  Lilley,  and,  guided  by  the  sym- 
pathetic vicar  of  St  Mary's,  Paddington,  will  have 


He  will  send  free  of  charge,  if  requested,  the  regulations  of  the  Society 
Internazionale  Scientifico- Religiosa. 

In  the  first  column  of  the  Croix  for  September  17,  1907,  the  follow- 
ing appeared  in  heavy  type :  "  The  Encyclical  on  the  errors  of  the 
Modernists  is  announced  and  summarised  by  the  whole  Press.  Among 
the  Catholic  papers  there  is  no  discordant  note.  The  ardour  with 
which  the  most  decidedly  anti-clerical  papers  take  the  part  of  the 
Modernists  against  the  Pope  is  a  fresh  condemnation  of  the  Modernists 
in  the  eyes  of  Catholics." 

In  these  lines  the  famous  journal  merely  showed  its  ardent  desire 
that  affairs  should  take  this  course  ;  as  a  matter  of  fact  things  were 
quite  otherwise,  and  among  those  who  were  sincere  in  applauding  the 
Bull  the  mouthpiece  of  the  Vatican  might  have  distinguished  two 
clearly  marked  groups— the  clerical  politicians  and  the  militant  anti- 
clericals. 

*  //  Programnia  dei  Modernisti.  Risposta  alt  Encydica  di  Pio  X. 
Pascendi  Dominici  Gregis.  Rome,  1908.  238  pp.  The  Prograrnnte 
of  Modertiism,  translated  by  Father  Tyrrell,  with  an  Introduction  by 
A.  L.  Lilley,  Vicar  of  St  Mary's,  Paddington  Green.  London : 
T.  Fisher  Unwin.     290  +  xxiv  pp. 


MODERNISM  127 

been  able  to  see  its  exceptional  value.  A  material 
detail,  the  mention  of  which  has  been  omitted,  I 
believe,  in  the  English  edition,  but  which  is  valuable 
as  a  sign  of  the  awakening  of  interest  in  religious 
questions  in  Italy,  is  that  the  Risposta  dei  Modernisti, 
an  anonymous  work  and  therefore  without  any  name 
to  recommend  it  to  the  crowd,  a  work  which  not 
only  requires  serious  study,  but  is  in  parts  difficult 
reading,  was  sold  out  in  a  fortnight. 

What  I  have  been  telling  you  will  by  no  means  give 
you  an  idea  of  the  full  extent  of  the  Modernist  move- 
ment in  Italy ;  to  do  that  I  should  have  to  call  your 
attention  to  a  whole  crowd  of  other  publications, 
which  are  in  different  degrees  the  outcome  of  the  new 
orientation — the  Vita  Religiosa,  the  Rassegna  Nazion- 
ale,  the  Pagine  Buone,  the  Savonarola,  the  Battaglic 
d'Oggi,  the  Liberia — I  give  their  names  haphazard, 
and  of  course  without  the  least  attempt  at  classi- 
fication. 

These  are  the  men  and  the  publications  that  are  the 
first  objects  of  Pius  X.'s  pursuit.  Don  Romolo 
Murri  seems  to  him  more  culpable  and  more  formid- 
able than  Loisy,  Tyrrell  and  the  rest,  not  only  because 


128  MODERNISM 

he  knows  him,  but  because  Murri  is  guilty  of  a  heresy 
worse  than  all  others,  the  heresy  of  not  worshipping 
the  present  political  and  social  order  like  a  fetish.* 

It  is  the  same  with  the  young  men  in  Milan.  He 
knows  them.  First  as  bishop,  then  as  patriarch,  he 
distributed  to  them  medals,  sweetmeats,  benedictions, 
all  those  little  favours  which  Italian  clergy  bestow  so 
willmgly  and  so  lavishly.  When  he  was  made  Pope 
he  hoped  to  see  them  become  good,  obedient  little 
boys,  who  would  ask  the  Church  to  support  the  exist- 
ing social  order  and  would  do  her  homage  in  return. 

Thus  the  resistance  he  has  met  with  seems  to  him 
not  merely  an  ecclesiastical  but  a  political  matter, 
and  this  makes  him  still  more  anxious.  He  sees 
every  foundation  overturned,  every  authority 
despised,  and  it  is  for  this  reason  that  he,  the  Pontiff 
of  the  Roman  Church,  has  quite  naturally  found  a 


*  The  condemnation  of  the  Abbe  Dabry  and  the  Abbe  Naudet, 
who  were  ordered,  by  a  decree  of  the  Inquisition,  dated  February  13, 
1908,  to  cease  forthwith  the  publication  of  the  Vie  Catholique  and  the 
Justice  Sociale,  made  a  profound  impression  in  France.  It  was  indeed 
a  startling  proof — since  the  two  priests  had  never  concerned  themselves 
with  questions  of  dogma  and  were  supported  by  their  bishops,  who 
vouched  for  their  orthodoxy — that  henceforth  Rome  considered  Leo 
XIII. 's  efforts  a  mistake,  and  would  no  longer  permit  her  priests  to 
be  anti-Conservatives  in  politics. 


MODERNISM  129 

friend  and  ally  in  that  Lutheran  Protestant,  His 
Majesty  the  Emperor  William  11. 

However  much  the  theologians  whom  the  Pope 
gathered  round  him  to  draw  up  the  condemnation 
of  Modernism,  might  desire  to  enter  into  his 
ideas,  they  could  not  attain  to  such  a  degree  of 
ineffable  simplicity.  Though  quite  as  little  disposed 
as  he  was  to  favour  democracy  and  the  rights  of  man, 
they  had  had  too  much  theological  training  not  to  see 
that  the  real  question  lay  on  a  higher  plane. 

Besides,  most  of  these  theologians  were  not 
Italians;  neither  Father  Billot,  nor  Father  Jansens, 
nor  Father  Wrenz,  nor  Father  Fleming,  nor  Father 
Pie  de  Langogne  are  of  that  race.  They  had  probably 
no  inclination  to  plunge  into  the  reading  of  the 
innumerable  productions  of  Murri,  who  seemed  to 
them  a  popular  champion  rather  than  a  real  theo- 
logian. The  large  place  occupied  by  Murri  in  the 
Pope's  thoughts  appeared  to  them  a  sort  of  optical 
illusion.  There  were  even  some  who  felt  a  little 
out  of  humour.  Custom  had  made  them  tolerate  an 
Italian  Pope,  but  that  the  leader  of  the  Modernist 
heresy  should  be  an  Italian  was  disagreeable  to  them. 
That  was  too  great  an  honour  for  Italy! 


130  MODERNISM 

If  they  did  not  know  Murri  they  knew  Loisy 
thoroughly.  The  word  "  know  "  is  here  a  way  of 
speaking;  I  mean  that  they  had  read  and  re-read  his 
two  Httle  books,  and  had  felt  themselves  face  to  face 
•with  a  singularly  formidable  antagonist.  Thus  it  is 
that  the  place  occupied  by  Murri  in  the  Encyclical 
Pieni  I'Animo  is  occupied  by  Loisy  in  the  Encyclical 
Pascendi  and  the  Syllabus  Lamentahili. 

You  now  see  how  the  most  absolute  power  there 
has  ever  been  on  earth,  at  the  very  moment  when  it  is 
exercised  by  a  Pontiff  who  believes  in  his  own  infaUi- 
bility  without  a  shade  of  hesitation,  is  dependent  on 
invisible  and  irresponsible  collaborators.  The  Pope 
has  the  fullest  power,  but  his  freedom  is  quite 
limited,  and  you  have  just  seen  some  of  the  influences 
which  have  in  fact  suppressed  this  freedom  in  the  case 
of  one  of  his  most  solemn  acts. 

It  has  been  calculated  that,  of  the  sixty-five  pro- 
positions condemned  by  the  Syllabus,  Loisy  has 
furnished  nearly  fifty.  The  space  he  occupies  in  the 
Encyclical  is  hardly  less.  Together  with  him  a 
certain  number  of  other  ]\Iodemists  have  been  aimed 
at  in  a  haphazard  way,  either  because  the  editors  were 
ashamed  to  be  so  httle  in  the  swim  of  the  movement 


MODERNISM  131 

as  a  whole,  or  because  they  wanted  to  have  the 
pleasure  of  warning  such  and  such  a  one  that  thence- 
forward the  avenging  eye  of  authority  would  be  upon 
him. 

In  the  Bull  Pieni  rAnimo,  as  in  the  Syllabus 
Lamentahili  and  the  Encyclical  Pascendi,  the  men 
aimed  at  represent  principles,  and  what  comes  out 
everywhere  is  the  conflict  between  Religion  and 
Science.  Pius  X.,  himself  committing  the  sin 
with  which  he  reproaches  his  victims  so  bitterly, 
starts  from  the  a  priori  assumption  that  Science  ought 
to  be  the  handmaid  of  Faith.  The  Modernists  have 
no  thought  either  of  maintaining  this  thesis  or  of 
defending  its  opposite.  They  observe  the  facts,  and 
very  soon  perceive  that  in  the  Middle  Ages  Religion 
protected,  sheltered  and  saved  Science.  During 
that  period  the  Church  very  naturally  took  up  an 
attitude  of  command  towards  the  guest  whom  she 
harboured.  Later  on,  however,  Science,  after  having 
long  shown  all  the  gratitude  she  owed,  after  having 
made  herself  small  and  humble  before  her  hostess, 
and  rendered  her  all  the  services  in  her  power, 
became  gradually  aware  of  a  change  in  her  senti- 
ments.     Having    grown    strong    and    robust,    she 


132  MODERNISM 

became    conscious   that   thoughts  of  independence 
were  springing  up  in  her  heart. 

Relations  of  this  kind,  lasting  for  centuries,  leave 
traces  which  cannot  be  removed  in  one  generation. 
The  day  has  come  when  full  explanations  are  de- 
manded. The  Church  has  reproached  Science  with 
ingratitude,  and  then  offered  to  take  her  back  into 
favour  on  condition  that  she  should  return  to  the 
old  relations  which  made  the  one  a  benefactress  and 
put  the  other  under  an  obligation.  Science  has  refused 
to  listen  to  such  language.  She  is  even  inclined  to 
think  that  the  services  rendered  her  in  the  old  days 
were  not  altogether  disinterested. 

That  is  how  matters  stand,  and  at  the  present 
moment  the  crisis  is  at  an  acute  stage.  But,  as  the 
Italian  proverb  says,  "  Time  is  a  good  fellow."  The 
Modernists  have  arrived,  and  I  believe  they  are 
going  to  arrange  everything.  See  what  will  happen, 
what  is  already  a  preparing.  Science  is  not  an  entity ; 
she  is  represented  by  men,  men  who  are  often  very 
young  and  perhaps  have  not  always  shown  the  Church 
the  attentions  and  devotion  which  her  clergy  love  so 
well.  But  they  are  decent  folk  and  very  good- 
hearted  at  bottom.    Unless  I  am  very  much  mistaken 


MODERNISM  I33 

they  are  about  to  render  distinguished  service  to  the 
Church  and  to  prove  their  gratitude  to  her.  In  the 
[Middle  Ages  the  Church  saved  Science;  in  the 
twentieth  century  Science  will  save  the  Church. 

What  else,  indeed,  are  all  the  new  movements  of 
thought  and  study  in  relation  to  religious  questions, 
the  chairs  of  religious  history  which  are  being  founded 
on  all  sides,  but  an  explicit  acknowledgment  of  the 
importance  of  religious  phenomena?  How  can 
Churches  which  feel  themselves  founded  on  a  rock 
find  any  cause  for  trembling  ?  How  can  they  fail  to 
see  the  opportunity  that  is  offered  them  to  show 
before  all  men  their  titles  to  nobility? 

I  am  well  aware  that  people  say  that  the  study  of 
religious  history  is  conducted  in  a  spirit  of  opposition 
to  the  Church.  What  does  that  matter?  Can  all  the 
effort  in  the  world  succeed  in  suppressing  anything 
that  exists?  Let  us  admit  the  justice  of  the  com- 
plaint, the  result  will  be  all  the  more  striking.  Some 
representatives  of  the  Churches  cry  out  that  Faith  is 
on  her  trial;  but  ought  not  Faith  to  be  glad?  Even 
if  she  were  offered  the  choice  of  her  judges  would 
she  not  refuse  and  say :  "  I  am  sure  of  myself.  What 
have  I  to  fear?  '* 


134  MODERNISM 

It  is  possible  that  a  few  misguided  folk  may 
occasionally  have  sought  out  some  master  of  science 
and  whispered  in  his  ear,  "  Come,  curse  me  this 
people!  "  But  even  if  there  were  any  savants  so 
devoid  of  the  scientific  spirit  as  to  start  out  with  such 
intentions,  could  men  who  really  believe  be  troubled 
or  afraid  ?  Have  they  not  read  those  pages  in  the 
Holy  Book  which  tell  how  Balak  sought  to  suborn 
Balaam:  "  Come,  I  pray  thee,  curse  me  this  people, 
for  they  are  too  mighty  for  me ;  peradventure  I  shall 
prevail,  that  we  may  smite  them,  and  that  I  may 
drive  them  out  of  the  land;  for  I  wot  that  he  whom 
thou  blessest  is  blessed,  and  he  whom  thou  cursest  is 
cursed." 

But  when  Balaam  has  come  to  the  hill-top  he 
cannot  curse  him  whom  the  Lord  hath  blessed,  and 
a  power  he  knows  not  puts  blessings  on  his  lips : 

"  How  goodly  are  thy  tents,  O  Jacob, 
And  thy  tabernacles,  O  Israel  ! 
As  the  valleys  are  they  spread  forth, 
As  gardens  by  the  river's  side  !  " 

Numbers  xxiv.  5, 6. 


Ill 

In  the  foregoing  lectures  I  have  tried  to  show  you  that 
the  new  orientation  is  in  no  way  destructive,  but  that, 
abandoning  the  purely  metaphysical  point  of  view 
and  the  dialectic  method  which  has  hitherto  been 
followed  by  all  the  theologies  and  all  the  anti- 
theologies,  it  thereby  transforms  our  intellectual, 
religious  and  moral  activity. 

Take,  for  example,  the  question  of  questions,  that 
of  authority.  You  know  that  the  philosophy  of  the 
Middle  Ages  reasoned  pretty  much  as  follows:  In 
order  to  have  the  right  to  command  and  be  obeyed 
it  is  necessary  to  be  the  supreme  truth:  therefore 
the  Church,  since  she  commands,  is  the  supreme 
truth. 

The  Reformers  came,  and,  without  letting  them- 
selves be  stopped  by  the  perfectly  clear  fact  that 
the  Church  existed  before  the  Bible,  and  not  the 
reverse,  they  set  up  the  authority  of  the  Bible  against 
that  of  the  Church,  and   almost  immediately  were 


136  MODERNISM 

followed  by  pure  rationalism,  which,  still  starting 
from  the  same  premises,  set  up  human  reason  against 
both  the  Church  and  the  Bible. 

The  mediaeval  philosopher  has  not  the  least  sus- 
picion that  the  Church  is  a  living  organism;  the 
Protestant  is  driven  to  desperate  expedients  because 
he  does  not  see  that  the  unity  of  the  Bible  is  a 
unity  not  of  substance  and  essence,  but  of  develop- 
ment and  life ;  the  rationalist  is  obliged  to  speak  as  if 
the  reason  of  a  cannibal  and  the  reason  of  his  fellow- 
countrymen  were  one  and  the  same.  These  three 
systems  are  equally  erroneous  because  they  are  con- 
tradicted by  the  facts. 

It  is  not  the  capricious  thought  of  one  man  or  one 
period  which  has  given  them  birth  and  caused  them 
to  endure;  it  is  that  they  were  necessary  at  a  par- 
ticular moment.  They  are,  so  to  speak,  shelters,  at 
once  indispensable  and  provisional,  which  mankind 
in  its  march  towards  the  heights  has  been  forced  to 
build  for  itself,  for  refuge  and  self-recollection  and 
renewal  of  strength. 

The  vast  majority  of  men  are  obliged  to  confound 
law  with  a  code.  They  cannot,  if  they  are  to 
reverence  it,  bring  themselves  to  the  idea  of  a  law 


MODERNISM  137 

which  is  not  absolute,  but  advances  by  slow  and 
painful  steps.  At  a  low  stage  of  development  men 
are  obedient  only  to  force,  but  little  by  little  behind 
brute  force  there  opens  out  the  idea  of  moral  force ; 
the  tyrant  himself  puts  his  tyranny  under  the  pro- 
tection of  a  power  greater  than  himself ;  it  is  by  God 
that  he  has  been  invested  with  authority.  Mankind 
does  not  stop  there,  however,  and  gradually  the  time 
comes  when,  in  order  to  reverence  the  law,  it  has  no 
need  to  believe  it  to  have  descended  from  Sinai,  and 
when  the  law  binds  us,  even  where  it  cannot  compel, 
simply  because  it  answers  to  our  best  selves. 

Who  can  deny  that  these  are  three  stages  through 
which  mankind  has  really  passed,  through  which 
each  of  us  must  in  some  fashion  pass  in  the  course  of 
his  life! 

We  are  met  by  authority  at  our  birth,  in  our 
cradle.  Hardly  have  we  stammered  out  our  first 
words  when  already  it  no  longer  forces  itself  upon  us, 
but  seeks  to  win  our  assent,  becomes  affectionately 
persuasive,  and  desires  rather  to  call  forth  an  echo  in 
our  childish  conscience  than  to  make  itself  feared 
and  obtain  definite  results. 

A  child  is  not  a  machine  designed  to  perform 


138  MODERNISM 

this  or  that  action,  he  is  a  soul,  an  individuality;  the 
purpose  of  education  is  not  to  make  him  give  forth 
our  note,  but  his  own;  not  to  make  him  repeat 
eternally  the  same  words,  but  to  provide  him  with  an 
inheritance  which  he  will  increase ;  to  guide  him  into 
a  path  along  which  we  shall  keep  him  company  for 
a  few  days  or  a  few  hours  more,  and  along  which  he 
will  then  speed  in  his  turn,  ever  further,  ever  higher. 

Whence  comes  this  authority  ?  Is  it  absolute  ?  Is 
it  transcendent  ?  All  these  are  questions  which  used 
to  be  raised  once,  but  which  nobody  thinks  about 
now.  Formerly  authority  gave  a  father  power  of 
life  and  death  over  his  children.  To-day  this  seems 
to  us  monstrous ;  and  what  was  provided  for  by  law 
a  few  centuries  ago  would  now  be  the  most  abomin- 
able of  crimes.  Yet  there  has  been  no  revolution: 
our  civilisation  is  still  in  great  measure  founded  on 
Roman  law.  There  has  been  an  evolution,  and, 
mark  you  well,  morals  have  been  in  advance  of  laws. 
To-day  parents  understand  quite  clearly  that  they 
exist  for  their  children,  and  not  their  children  for 
them.  That  insignificant  little  being  is  not  yours, 
you  are  his. 

Just  so  is  it  with  religious  authority.     It  takes  us 


MODERNISM  139 

at  our  cradle,  and  calls  us  its  children,  and  such  we 
are  in  reality,  since  we  owe  to  it  the  language  by 
which  we  express  our  deepest  emotions  and  our 
highest  aspirations ;  but  this  language  is  not  an  end, 
it  is  only  a  means,  an  instrument,  a  "  making  ready," 
to  use  a  printer's  term. 
/The  Church  is  not  the  end,  she  is  the  mother,  the  j  f 

educator — a  mother  who  is  the  more  worthy  of  our 
love  the  more  she  forgets  herself.  She  rejoices  to 
see  her  children  bear  her  name  and  take  after  her. 
She  rejoices  above  all  to  learn  that  they  have 
discovered  horizons  which  she  had  not  so  much  as 
suspected. 

Such  is,  if  I  am  not  mistaken,  the  point  of  view 
of  Modernism  as  regards  authority.  1  The  disputes 
between  Protestants  and  Catholics  who  set  up  the 
Bible  against  the  Church,  or  the  Church  against  the 
Bible,  have  merely  a  historical  interest  for  it.  They 
seem  to  it  as  strange  as  the  conduct  of  a  son  who  should 
set  up  his  father's  authority  against  his  mother's; 
Modernism  accepts  both,  together,  conjointly,  in  a 
spirit  of  liberty  and  life.  Far  from  abolishing  them, 
it  makes  them  more  inward  things. 

You  may  think,  perhaps,  that  this  is  an  excel- 


140  MODERNISM 

lent  arrangement  in  words  or  on  paper,  but  that 
in  everyday  reality  domestic  authority,  like  religious 
authority,  is  represented  by  human  beings  under 
whose  rule  life  is  not  so  easy  as  under  that  of  abstrac- 
tions. I  do  not  deny  it ;  it  is  obvious  that  a  clear  vision 
of  the  purpose  of  education  is  as  rare  in  the  Church  as 
in  the  family.  There  are  fathers,  and  even  mothers, 
who  are  monsters,  and  sometimes  religious  authority 
is  represented  by  incapable  or  unworthy  people,  or 
by  old  men  who  do  not  know  what  they  are  doing. 

If  authority  wishes  to  be  respected  it  must  of  course 
show  itself  worthy  of  respect,  and  not  make  morbid 
attempts  to  encroach  upon  a  territory  that  is  not  its 
own.  It  is  not  easy  to  fix  limits,  but  which  of  you 
would  think  it  right  that  a  ploughman,  whose  son  had 
become  an  engineer,  should  attempt  to  guide  him  in 
his  scientific  calculations  under  the  pretext  of 
paternal  authority?  We  have  lately  been  delighted 
to  see  the  President  of  the  French  Republic  give  the 
place  of  honour  to  his  old  mother,  a  humble,  white- 
capped  peasant;  we  have  been  especially  delighted 
to  hear  his  voice  vibrate  with  love  and  gratitude  and 
admiration ;  but  what  should  we  have  thought  if  that 
humble  peasant,  instead  of  enjoying  all  these  things 


MODERNISM  141 

and  pondering  them  in  her  heart,  had  forgotten  her 
part  as  mother  and  had  claimed  to  give  the  statesman 
orders  or  directions  ? 

Mistakes  of  this  kind  have  been  known  to  history; 
she  is  witnessing  one  at  this  moment  when  she  sees 
the  Church  forget  her  part  and  claim  to  dictate  to 
her  children  what  they  are  to  think  in  philosophy,  in 
history,  nay,  even  in  natural  science. 

I  shall  be  told  that  scientific  opinion  is  a  very 
unsteady,  a  very  changeable  thing,  subject  to  a  thou- 
sand mistakes.  Nothing  can  be  truer.  A  child  of 
fifteen  has  always  much  less  knowledge  than  his 
father,  but  he  has  more  knowledge  and  better  about 
certain  subjects.  Parents  of  average  intelligence 
feel  this ;  must  we  think  that  the  Church  will  not  end 
by  understanding  it  too,  that  she  will  choose  to  go  on 
imposing  the  foolish  decisions  of  the  Roman  Con- 
gregations, made  up  of  men  who  think  they  know 
without  having  learnt?  The  Church  has  already 
understood,  for  w'e  must  not  let  ourselves  be  deceived 
by  words,  which  is  precisely  the  mistake  I  made  just 
now  in  letting  myself  be  drawn  into  calling  that 
the  Church  which  is  only  her  government.  Pius  X., 
with  or  without  the  offices  of  the  Curia,  is  no  more 


142  MODERNISM 

the  Church  than  Louis  XIV.  was  the  State,  or  than 
the  Clemenceau  ministry  is  France. 

The  Church  in  reality  is  the  society  formed  by 
those  who  claim  fellowship  with  the  Christ,  and, 
above  all,  she  is  the  still  vaster  society  of  those  who, 
unconsciously  and  without  knowing  His  blessed 
name,  live  in  His  spirit  and  continue  His  work. 
"  Other  sheep  I  have,  which  are  not  of  this  fold; 
them  also  I  must  bring,  and  they  shall  hear  My 
voice ;  and  there  shall  be  one  fold,  and  one  shepherd." 

It  is  not  the  Church,  but  the  present  government 
of  the  Church,  which  has  failed  so  completely  to 
understand  the  crisis  of  authority.  That  govern- 
ment has  seen  only  a  revolt  which  a  few  violent 
measures  would  suffice  to  stifle  in  what  is  the 
normal,  legitimate  and  inevitable  outcome  of  the 
evolution  of  the  conscience  of  our  time. 

The  notion  of  authority  has  been  transformed  in 
the  family;  in  the  school,  where  the  M agister  dixit 
has  given  place  to  the  method  which  uses  traditional 
ideas  to  stimulate  the  individual  mind;  and  in  the 
State,  where  the  subject  has  become  a  citizen.  It  will 
be  transformed  in  the  realm  of  religion  also,  and  there 
too  it  will  become  a  more  inward  matter.     No  longer 


MODERNISM  143 

will  there  be  on  one  side  omniscience  and  on  the  other 
absolute  ignorance;  on  one  side  tyranny  and  on  the 
other  servitude ;  there  will  be  on  the  one  side  under- 
standing and  on  the  other  obedience — the  obedience 
of  a  being  who  feels  his  weakness  and  his  need  of 
guidance,  but  has  already  a  glimpse  of  vaster  horizons, 
who  hears  the  mysterious  sigh  of  creation  in  travail 
and  wishes  to  do  his  part  as  a  good  husbandman, 
to  give  forth  his  note  in  the  harmony  of  the  worlds. 

Let  us  be  patient.  What  the  Church's  govern- 
ment does  not  understand  to-day  it  will  understand 
to-morrow.  Neither  Pius  X.,  nor  Cardinal  Merry  del 
Val,  nor  Mgr.  Benigni,  nor  Their  Eminences  the 
Cardinals  of  the  Biblical  Commission,  who  take  no 
account  of  the  labours  of  the  Considtori*  are  eternal. 

*  The  Pontifical  Commission  on  Biblical  Studies,  which  has 
recently  given  such  strange  judgments  in  regard  to  the  Pentateuch, 
the  Fourth  Gospel  and  the  Book  of  Isaiah,  is  made  up  of  Cardinals 
Rampolla,  Satolli,  Merry  del  Val,  Segna,  and  Vives  y  Tuto.  These 
distinguished  personages,  who  are  quite  strangers  to  Biblical  studies, 
are  the  only  members  with  a  voice  ;  their  votes  alone  determined 
the  answers  which  so  much  astonished  the  learned  world.  There 
are  indeed  by  their  side,  or  rather  below  them,  fifty  consultori, 
who  are,  in  some  degree  at  any  rate,  conversant  with  the  questions ; 
but  no  attention  is  paid  to  their  opinion  if  it  conflicts  with  the 
Cardinals'  views.  The  decisions  of  the  Commission  are  of  great 
importance  as  a  precise  indication  of  the  scientific  and  intellectual 
level  of  the  Curia  Romana. 


144  MODERNISM 

Do  not  misunderstand  my  words ;  I  wish  all  these 
personages  as  long  a  life  as  possible,  and  I  should 
like  with  all  my  heart  to  prostrate  myself  at  their 
feet  and  repeat  efficaciously  the  prayer  of  the  old 
liturgies — Ad  multos  annosf  Yes,  I  wish  them 
a  long  life;  may  no  obstacle  come  from  without 
to  check  the  expansion  of  the  system  or  prevent  its 
fruits  from  reaching  full  maturity!  The  Modernists 
have  no  better  collaborators. 

Martyrs  are  not  made  with  impunity.  The 
Catholic  conscience — not  only  the  conscience  of  the 
people  but  the  conscience  of  the  hierarchy — is  no 
longer  with  the  supreme  authority.  Please  under- 
stand me.  There  is  no  thought  of  breaking  with 
authority,  but  people  regret  its  measures,  are 
wounded  by  them,  nay,  even  scandalised.  What 
must  a  spiritual  authority  be  when  it  does  not  even 
occur  to  it  that  the  sword  is  not  enough,  that  it  ought 
to  carry  a  light  in  the  other  hand,  were  that  light  but 
a  modest  lantern! 

What  must  a  spiritual  authority  be  which  does  not 
even  dream  of  getting  its  decrees  ratified  by  the 
conscience  of  its  members!  Hence  the  immense 
disaffection   which  has  invaded  the  Church,  and  is 


MODERNISM  145 

acknowledged  even  in  the  columns  of  the  journals 
which  most  faithfully  interpret  the  Pontiff's 
ideas.  The  following,  for  instance,  may  be  read  in 
the  Armonie  delta  Fede  for  November  10,  1907: 

"  It  is  an  undeniable  fact  that  many,  yes,  many 
priests  give  no  heed  whatever  to  Modernism,  this 
synthesis  of  all  the  heresies  which  has  penetrated  to 
the  very  heart  of  the  Church,  this  latent  apostasy 
which  so  much  preoccupies  the  mind  of  Pius  X.,  these 
errors  which  have  slipped  into  all  branches  of 
ecclesiastical  discipline,  and  go  so  far  as  even  to 
undermine  the  whole  system  of  dogma.  It  is  an 
undeniable  fact  that  even  to-day  most  of  these  men 
stand  in  front  of  the  Encyclical  with  an  air  of  astonish- 
ment, as  though  they  did  not  understand  it,  or  as 
though  they  were  taxing  their  brains  to  find  in  it 
some  idea  which  would  help  them  to  see  their 
position  and  understand  the  utility  of  the  document. 
The  result  is  that  the  pontifical  act  loses  its  efficacy. 
The  Pope  is  left  almost  alone  in  the  battle,  like  a  general 
w^ho  advances  too  far  ahead  against  the  enemy,  and 
is  abandoned  by  his  men,  who  no  longer  hear  his 
orders,  or  do  not,  or  perhaps  will  not,  understand 
them." 

K 


146  MODERNISM 

This  state  of  mind  in  the  flock  cannot  tail  to  react 
upon  those  who  lead  it.  The  day  is  perhaps  not  far 
off  when  the  Cathohcs  of  the  whole  world  will  feel 
astonishment  that  a  Church  which  is  universal  should 
be  practically  ruled  by  a  government  exclusively 
Italian  and  Roman.  Already,  on  all  sides,  Cathohcs 
who  are  not  even  Modernists  are  raising  the  question 
of  authority,  not  in  order  to  repudiate  authority  but 
in  order  to  obey  it  the  better.  Will  they  do  it  an 
injury  by  choosing  to  obey  in  the  light  rather  than  in 
darkness  ?  by  trusting  themselves  to  its  guidance, 
but  striving  to  see  whither  it  is  leading  them  ? 

At  the  bottom  of  Modernism  there  is,  you  see,  not 
a  more  or  less  studied  plan  to  get  rid  of  excrescences 
— such  as  there  has  been  in  all  attempts  at  reform — 
but  an  effort  to  arrive  at  an  idea  of  the  Church  which 
shall  be  closer  to  life  and  truer  in  practice.  Among 
contemporary  peoples  the  idea  of  the  fatherland  is 
growing  purer,  wider,  more  intense,  more  ideal. 
The  same  evolution  is  taking  place  in  the  idea  of 
the  Church. 

For  a  Modernist,  to  believe  what  the  Church  believes 
is,  indeed,  to  repeat  the  old  creeds,  to  join  one's  voice 
to  the  chanting  of  the  community,  but  it  is  more 


MODERNISM  147 

besides;  above  all,  it  is  to  live  with  the  life  of  the 
Church — the  life  of  a  society  which  in  the  midst  of 
time  thinks  of  eternity,  which  will  not  let  itself  be 
crushed  by  the  cares  of  the  present  time,  but  feels  its 
strength  and  fecundity.  It  is  neither  to  despise 
tradition  nor  to  canonise  it ;  but  to  draw  from  it,  as  a 
plant  draws  from  a  generous  soil,  elements  which 
seem  quite  inferior — to  assimilate  and  elaborate 
them,  and  bear  new  fruit.  For  the  Modernist,  to  be 
a  Catholic  is  not  to  have  the  ideas  of  one  man,  of  one 
period,  of  one  school,  it  is  to  vibrate  in  unison  with 
the  thought  of  all  the  ages,  to  understand  its  sequence, 
its  evolution,  its  stages,  its  life ;  to  see  how  paganism 
was  the  necessary  prelude  to  the  worship  of  Jehovah, 
how  this  was  the  preface  to  the  visions  of  the  pro- 
phets, how  the  seers  of  Israel  were  the  forerunners 
of  Him  who  was  meek  and  lowly  in  heart,  and 
who  left  behind  Him  some  of  those  very  ideas 
which  inspire  the  programme  of  Modernism — 
"  Think  not  that  I  am  come  to  destroy  the  law 
or  the  prophets;  I  am  not  come  to  destroy,  but 
to  fulfil." 

The  Gospels  have  preserved  for  us  another  saying 
of  His,  which  has  lain  there  like  a  seed  that  has  not 


148  MODERNISM 

yet  germinated — we  have  not  yet  realised  its  full 
meaning  and  significance :  "  The  Sabbath  was  made 
for  man,  and  not  man  for  the  Sabbath."  All  the  reli- 
gious institutions  of  the  past,  that  is  to  say,  are  good, 
on  condition  that  we  grasp  their  spirit  and  direction. 
They  are  to  be  venerated  on  condition  that  they  be 
means  of  expansion,  of  uplifting,  of  emancipation, 
and  not  cages  to  imprison  us  or  centres  of  hatred 
towards  everyone  who  does  not  think  as  we  do.  The 
Sabbath  was  made  for  man,  and  not  man  for  the 
Sabbath;  the  Church  was  made  for  man,  and  not 
man  for  the  Church. 

"  But,"  say  the  official  theologians,  "  you  insinuate 
that  Christ  Himself  fell  into  the  heresy  of  relativism, 
of  evolutionary  ideas."  I  insinuate  nothing,  I  simply 
affirm  that  these  words  are  in  the  Gospels.  I  affirm 
that  Jesus  and  His  apostles  never  ceased  to  frequent 
the  synagogues,  and  that,  when  driven  out,  they 
returned  to  them  again.  Was  that  an  opportunist 
way  of  acting,  a  ruse?  Who  would  dare  to  fling 
this  insult  at  them?  They  had  a  right  to  claim 
that  they  were  more  Jewish  than  the  Jews,  and 
to  feel,  in  spite  of  all  appearances,  interdicts, 
excommunications,  that   they  themselves  were   the 


MODERNISM  149 

true  servants  of  the  Law,  the  successors  of  the 
prophets. 

But  see,  the  Holy  Office  returns  with  its  decree, 
and  the  theologians  advance,  brandishing  the  Bull. 
They  close  round  Him  who  has  proclaimed  that  the 
Church  was  made  for  man :  "  Master,  what  thinkest 
Thou  of  immanence  and  transcendence,  of  the 
relative  and  the  absolute?  "  And  I  seem  to  behold 
the  Master  depart,  answering  them  not,  or,  it  may  be, 
murmuring:  "  Father,  forgive  them,  for  they  know 
not  what  they  say." 

That  feeling  of  love  which  gives  the  Modernist  a 
sense  that  he  is  a  son  of  the  Church,  a  servant  of 
authority,  and  also  that  he  has  a  son's  liberty,  guides 
his  whole  Ufe,  all  his  work,  all  his  thought.  He  will 
study  the  Bible  like  a  pure  savant,  and  he  will  study 
it  better,  even  from  the  scientific  point  of  view, 
because  he  regards  it  as  his  own  book,  his  family 
history,  the  book  through  which  he  gradually  becomes 
conscious  of  himself,  of  his  moral  being.  It  wiU 
not  even  occur  to  him  to  be  afraid  of  criticism,  for 
his  certainty  of  the  Bible's  worth  is  a  fact  of  experi- 
ence, beyond  and  above  criticism. 

In  his  study  of  the  Bible  he  will  show  himself  very 


150  MODERNISM 

different  from  the  orthodox  Protestant  who,  under 
a  pretext  of  reverence  for  the  divine  book,  persuades 
himself  that  all  its  parts  are  on  a  level,  that  all  alike 
are  oracles.  Not  less  does  he  differ  from  the  rational- 
istic Protestant  who  takes  and  leaves,  approves  and 
disapproves,  without  seeing  that  by  thus  separating 
the  wood  from  the  bark,  what  edifies  from  what 
gives  offence,  he  ends  by  making  a  selection  which 
each  newcomer  will  reduce  still  further,  and  which 
has  the  fundamental  defect  of  being  artificial  and 
lifeless.  The  Modernist,  on  the  contrary,  rises  from 
words  to  things ;  to  him  nothing  appears  isolated  or 
static ;  he  introduces  at  all  points  the  idea  of  soli- 
darity and  life. 

What  the  consequences  of  such  a  point  of  view  are 
you  can  see  in  relation  to  dogma.  At  the  opposite 
pole  to  that  conservatism  which  regards  a  dogma  as  a 
metaphysical  definition,  something  like  the  theorems 
of  a  sort  of  religious  geometry.  Modernism  regards  it 
as  a  kind  of  organism  which  is  very  hard  to  follow  in 
its  beginning  and  during  its  period  of  gestation, 
something  which  lives,  develops,  grows,  and  throws 
out  branches.  At  a  certain  period  in  its  life  a  dogma 
may  have  become  so  enticing,  so  much  in  harmony 


MODERNISM  151 

with  the  needs  of  the  time,  so  noble  and  so  fruitful, 
that  men  have  forgotten  its  humble  origin,  its  infancy 
and  its  cradle.  The  Modernist  rejoices  to  contem- 
plate it  at  such  moments,  but  when  the  evil  days 
come,  and  it  looks  aged  and  wrinkled,  he  does  not 
despise  it,  for  he  knows  that  though  the  forms  of 
dogma  grow  old  and  may  even  seem  to  die,  they 
do  so  only  to  rise  again,  transfigured,  the  moment 
after. 

I  wish  that  at  this  point  I  could  tell  you  at  length 
of  the  work  of  M.  Edouard  Le  Roy,  who  has  raised  the 
question  of  dogma  in  such  a  way  as  to  compel  the 
whole  Catholic  world  to  listen  to  his  voice,  discuss 
his  ideas,  and  enter  into  his  preoccupations.  The 
publication  of  his  volume,  Dognie  et  Critique, 
marks  a  date  in  religious  history.  The  thought 
of  the  eminent  Professor  is  at  once  so  rich  and  so 
sober,  so  cautious  and  so  penetrating,  that  I  cannot 
content  myself  with  a  summary,  but  must  confine 
myself  to  referring  you  to  the  book.  You  must  read 
and  re-read  it  if  you  would  understand  the  life  that 
is  palpitating  in  our  generation.  It  is  a  book  of 
faith  and  love,  in  which  there  is  not  a  line  but  helps 
us  to  a  better  understanding  and  love  of  the  past,  or 


152  MODERNISM 

gives  us  intellectual  and  moral  strength  to  make 
ready  the  future. 

]\Iodemism  is  not  a  philosophy,  but  none  the  less 
theie  is  a  Modernist  philosophy  which  consists  in 
stud\-ing  the  facts  of  religion  by  the  method  of 
observation.*  ^Modernism  is  not  a  pohtical  creed, 
and  yet  there  is  a  ^lodemist  attitude  in  politics. 
While  their  adversaries  rejoice — I  am  speaking  for 
France  only — at  what  they  call  the  crimes  of  the 
Government,  and  hope  that  out  of  weariness  and 
fear  the  people  will  take  refuge  in  the  Church's 
arms,  the  Modernists  mistrust  such  triumphs, 
and  desire  a  conversion  which  shall  be  the  work 
of  God  in  man  and  not  the  work  of  fear,  which 
shall  be  a  moral  act  of  the  whole  nation,  entered 
into  ^^dth  a  full  understanding  of  its  meaning,  and 
not  the  adhesion  of  a  poor,  fainting,  crazy  organism. 

Thus,  on  whatever  side  we  look,  we  see  the  charac- 
teristic feature  of  Modernism  to  be  such  a  sense  of  life 
as  is  only  to  be  found  elsewhere,  in  so  high  a  degree,  in 
the  parables  of  Jesus.  But  :\Iodernism  has  not  only 
the  sense  of  life,  it  has  also  the  possession  of  it.     The 

•  Loisy's  Autour  (fun  Petit  Livre,  p.  157. 


MODERNISM  153 

offspring  of  the  past,  it  feels  itself  also  the  parent 
of  the  future. 

Its  activity  and  its  life  are  transformed  by  this 
consciousness,  even  down  to  mere  details  of  worship 
and  liturgical  use.  For  it  a  whole  crowd  of  questions 
which  distress  other  people  do  not  even  present  them- 
selves. The  idea,  for  instance,  of  going  back  to  the 
beginnings  of  the  Church,  and  reconstructing  the  scene 
of  the  Last  Supper,  would  seem  to  a  Modernist  as 
naive  as  if  a  grown  man  were  to  make  impossible 
attempts  to  become  a  child  again.  The  idea  of 
seeking  for  the  period  at  which  Christianity  received 
its  most  perfect  expression  would  seem  to  him  the 
dream  of  an  archceologist  arranging  a  historical 
exhibition. 

Once  more,  let  me  repeat,  the  Modernist  Catholic 
destroys  nothing  and  gives  up  nothing;  he  accepts 
everything  and  makes  it  live.  The  Mass,  the  present 
centre  of  worship,  does  not  become  for  him  an  anti- 
quarian rite,  like  those  Buddhist  ceremonies  some- 
times performed  in  our  great  capitals  for  the  delecta- 
tion of  a  sceptical  and  blase  public ;  it  remains  what 
it  is,  or  rather  it  gains  new  significance  and  new 
life.      The   sighs  of   the  ages  have  passed  into  it. 


154  MODERNISM 

the  first  dim  struggles  of  awakening  religious 
thought  have  left  their  traces  there  in  the  mysterious 
figure  of  Melchizedek;  the  memory  of  the  Jewish 
Passover  pervades  it,  in  wondrous  harmony  with  the 
memory  of  the  Upper  Room.  The  Christian  Pass- 
over is  born,  a  feast  of  love  and  communion,  whose 
end  is  not  only  to  nourish  our  life  from  day  to  day 
but  to  give  us  strength  to  face  the  toil  of  the  morrow 
— a  feast  from  which  the  disciple  rises,  uttering  no 
mere  passive  Fiat,  but  going  forth  to  his  work  and  to 
his  labour.  "  I  go,  Lord,  to  help  forward,  as  much 
as  in  me  lies,  the  realisation  of  Thy  kingdom."  It  is 
a  banquet  of  those  who  find  full  satisfaction  neither 
in  the  past  nor  the  present,  but  know  that  they  are 
going  forth  to  their  agony,  to  the  great  struggle— 
"  Arise,  let  us  go  hence." 

The  development  which  began  thousands  of  years 
before  did  not  cease  with  the  Christ.  St  Paul  turns 
the  gaze  of  his  communicants  eagerly  towards  the 
future :  "  As  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  till  He  come  " 
(i  Cor.  xi.  26).  A  generation  passes  and  the  perspec- 
tive is  enlarged.  The  Didache  puts  on  the  lips  of  the 
Christians  of  its   time   one   of  the   most  beautiful 


MODERNISM  155 

prayers  the  human  soul  has  ever  hsped,  a  hymn  of 
thanksgiving  in  which  the  Church  becomes  conscious 
of  her  cathohcity,  of  her  oneness  not  only  with  her 
members  but  with  all  Nature;  in. which  she  feels 
herself  very  weak  and  very  imperfect,  but  feels  also 
the  infinite  power  which  the  consciousness  of  her 
vocation  gives  her. 

"  As  this  bread  that  is  broken  was  scattered  upon 
the  mountains,  and  gathered  together,  and  became 
one,  so  let  Thy  Church  be  gathered  together  from  the 
ends  of  the  earth  into  Thy  kingdom.  .  .  .  Re- 
member, Lord,  Thy  Church,  to  deliver  her  from  all 
evil,  and  to  perfect  her  in  Thy  love,  and  gather 
together  from  the  four  winds  her  that  is  sanctified  into 
Thy  kingdom  which  Thou  didst  prepare  for  her."  * 

Then  come  the  Middle  Ages,  the  time  of  great 
dogmatic  definitions ;  the  cult  of  the  Holy  Sacrament, 
the  cathedrals  and  processions — expressions,  all  these, 
of  thought  which  stammers  in  its  utterance  and  yet 
grows  clearer  and  clearer.  And  when  at  last  the 
Modernist  priest  reaches  the  present  time,  you  can 
understand  what  emotion  must  fill  him  when  he  sees 
afar  off  the  great  masses  who  have  never  heard  of 

*  Dr  Bigg's  translation. 


156  MODERNISM 

Christ  or  the  Church,  when  he  sees  them  turning 
towards  those  ideas  of  union,  of  sohdarity,  of 
peace,  of  labour,  and  of  hberty  which  have  found 
their  completest  expression  in  the  Eucharistic 
Feast. 

For  such  a  priest  the  Mass  is  anything  but  a  mere 
rite,  an  empty  form,  a  ceremonial  turning  to  the  east ; 
it  gives  breadth  and  purpose  to  his  life,  and  is  at  once 
its  historic  and  its  symbolic  expression.  His  whole 
existence,  one  might  say,  is  but  a  translation  into 
deeds  of  the  aspirations  which  the  liturgy  puts  on  the 
lips  of  the  celebrant  at  the  most  solemn  moment  of 
the  Consecration  of  the  Eucharist.  Communicantes 
murmurs  the  priest,  in  a  low,  low  voice,  like  words  of 
love  which  a  man  speaks  to  his  betrothed  and  hardly 
articulates,  because  he  feels  their  weakness. 

When  the  Modernist  reaches  these  heights  who 
can  separate  him  from  the  Church?  What  can  cause 
him  fear  or  even  embarrassment?  Authority  and 
unity,  dogma,  forms  of  worship,  the  Papacy,  these 
are  far  from  being  obstacles  for  him,  they  are 
supports.  They  are  the  Vetera,  the  "  things  old,"  to 
which  he  will  add  the  nova,  the  "  things  new  " — 
nova  not  merely  logical  or   dialectical   or  fanciful, 


MODERNISM  i57 

but  nova  which  have  sprung   from   the  Vetera,  and 
have  blossomed  upon  their  stem. 

Modernism,  you  see,  is  not  in  the  least  an  intellec- 
tual synthesis  which  is  fixed  and  unalterable;  still 
less  is  it  an  ephemeral  sect  or  combination.  It  has 
been  bom  everyAvhere  at  the  same  moment,  and 
involuntarily,  the  only  way  in  which  a  living  being 
can  be  bom.  It  has  neither  sought  to  flee  from 
science  nor  to  make  an  ally  of  her,  nor  yet  has  it 
ignored  her.  It  has  had  no  searchings  of  heart  about 
her,  any  more  than  the  right  hand  could  dream  of 
quarrelling  with  the  left,  or  the  intellect  of  entering 
into  a  conflict  with  the  heart. 

Modemism  is  a  great  reconciler,  and,  for  those  who 
view  it  from  without,  its  most  characteristic  feature, 
perhaps,  is  that  it  is  a  messenger  of  peace.  It  does 
not  bring  about  reconciliations  by  demanding  of 
both  parties  concessions  and  sacrifices  which  im- 
poverish each;  it  reconciles  them  without  thinking 
about  it,  or  studying  how  to  do  it,  without  acting  as 
a  judge;  by  strengthening  both  and  giving  to  each 
that  full  and  complete  possession  of  himself  which 
leaves  no  opening  for  jealousy  or  rivalry. 


158  MODERNISM 

Having  reconciled  science  and  faith,  Modernism 
is  now  not  far  from  coming  to  terms  with  free- 
thought.  I  seem  at  this  point  to  hear  the  cries  of  joy 
with  which  in  certain  quarters  these  words  will  be 
received;  they  will  be  taken  as  an  admission  of  the 
identity  of  Modernism  with  unbelief,  and  I  shall  be 
credited  with  the  very  opposite  of  my  real  meaning. 
What  matter!  Those  who  read  these  lines  even  in 
order  to  refute  me,  will  be  already  on  the  road  to 
Modernism,  for  but  one  way  is  open  to  them,  if  they 
do  not  wish  to  be  drawn  along,  and  that  is  to  see  and 
hear  nothing. 

When  I  speak  of  "  free  thought  "  it  goes  without 
saying  that  I  am  using  the  term  in  its  etymological 
sense,  that  I  am  speaking  of  free  thought  in  ^^•hich 
there  is  at  once  thought  and  freedom,  not  of  men  or 
groups  of  men  who  confound  free  thought  with  anti- 
religious  dogmatism.  I  am  not  speaking  of  people 
who,  having  been  so  unfortunate  as  to  see  only  the 
maladies  of  religion,  commit  spiritual  suicide  in  order 
to  escape  them. 

Though  there  are  free-thinkers  of  this  sort,  and 
very  noisy  ones,  I  am  careful  not  to  forget  that 
there  are  others  who  are  eminently  religious,  who  are 


MODERNISM  159 

irreligious  out  of  religion.  I  know  that  some  of 
these — some  of  the  most  distinguished  of  them — 
on  reading  the  works  of  Tyrrell  and  Loisy,  have  been 
filled  with  emotion  at  the  thought  that  the  day  was 
about  to  come  when  the  old  Church  would  enlarge 
the  place  of  her  tent  and  cry,  "  Peace,  peace,  to 
him  that  is  far  off,  and  to  him  that  is  near." 

These  sentiments  have  not  remained  merely 
private  and  personal,  they  have  been  manifested 
outwardly.  Both  in  Italy  and  in  France  some  of 
the  most  influential  leaders  of  free-thought  have 
publicly  repudiated  all  connection  with  anti-religious 
propaganda.  The  names  of  Arturo  Graf  and  Vander- 
velde,  of  SeaiUes  and  Deherme,  call  up  the  idea  of 
free-thought  which  really  deserves  the  name.  These 
preoccupations  have  even  given  rise  to  a  new  title — 
"religious  free-thought."  The  movement  is  no 
longer  a  mere  pious  wish,  it  has  become  a  reality,  and 
all  through  this  winter  gatherings  have  been  held  in 
Paris  at  which  free-thinkers  as  representative  as 
Buisson,  Pecaut  and  Seailles,  and  Christians  as  well- 
known  as  Pere  Hyacinthe  Loyson,  Charles  Wagner 
and  Wilfred  Monod,  have  met  together  and  spoken  in 
guccession. 


i6o  MODERNISM 

People  who  are  opposed  to  these  meetings  between 
Christians  and  free-thinkers  will  no  doubt  inform  me 
that  no  Roman  Catholic  priests  are  to  be  found  there. 
I  am  able  to  say  that  there  have  been  some  there, 
and  I  may  add  that  the  reason  why  they  are  there  no 
longer  is  that  they  have  been  expressly  forbidden  to 
go.    What  argument  can  be  drawn  from  this  physical 
and  enforced   absence,  when   in    mind,   heart    and 
will  Roman  priests  are  there,  sitting  side  by  side  with 
the  men  just  named?     Need  I  say  that  in  these  meet- 
ings there  is  no  question  of  sacrificing  anything  what- 
soever of  one's  own  thought  ?     Men  go  there  in  that 
spirit  of  faith  and  love  which  forced  to  the  lips  of  a 
forerunner    of    Modernism,    Pere  Lacordaire,  these 
noble  words :  "  I  care  not  to  convince  my  opponents 
of  error,  I  aspire  to  be  united  with  them  in  a  higher 
truth." 

It  will  be  said  that  before  setting  out  to  convert 
the  world  the  Modernists  ought  to  agree  among 
themselves,  and  that  there  is  far  from  being  a  com- 
plete unity  of  thought  among  those  who  are  recog- 
nised as  the  most  unquestionable  representatives  of 
Modernism.  No,  there  is  no  unity  of  thought ;  not 
only  do  I  confirm  this,  but  I  am  glad  to  do  so.     I 


MODERNISM  i6i 

would  advise  those  who  are  tempted  to  regard  these 
diversities  as  an  indication  of  death  to  read  the  New 
Testament,  if  only  in  a  superficial  way,  and  to  see 
whether  in  the  earliest  Christian  communities  there 
were  not  quite  as  great  diversities,  and  whether  ques- 
tions of  principle,  even,  were  not  at  stake. 

Modernism  is  already  virtually  victorious.  But 
why  should  we  speak  of  victors  and  vanquished? 
Perhaps  at  the  approach  of  winter  you  have  wandered 
in  the  forest  and  noticed  certain  plane  trees  whose 
leaves  seemed  not  to  be  able  to  fall.  Little  by  little  the 
other  trees  are  stripped  bare;  at  the  least  breeze 
their  leaves  glide,  silent  and  melancholy,  to  the 
earth.  For  these  planes,  on  the  contrary,  the  wind 
must  blow  with  violence,  and  then  in  a  few  minutes 
the  tree  loses  a  third  or  half  of  its  leafage.  To  carry 
off  what  remains  a  fresh  storm  is  needed,  and  lo! 
when  January  comes,  at  the  end  of  the  stripped 
branches  a  few  large  leaves  which  have  stood  out 
against  the  blasts,  may  still  be  seen  to  wave. 

The  spring  comes,  the  sap  rises ;  near  the  ground 
the  tree  puts  forth  shoots,  and  up  there  the  old  leaves 
still  remain.  What  do  they  think  of  all  that  is 
happening  down  there  in  the  trunk,  what  do  they 


i62  MODERNISM 

think  of  the  buds?  The  days  of  their  youth  are  so 
far  away,  and  since  then  so  many  storms  have  beat 
upon  them  that  they  no  longer  understand.  And 
yet,  see,  a  strange  trembhng  comes  upon  them.  The 
evening  breeze  rocks  and  enfolds  them :  "  It  is 
bringing  me  a  royal  mantle,"  thinks  the  old  and 
venerable  leaf.  "  Have  I  not  triumphantly  resisted 
all  the  storms,  have  I  not  seen  all  my  sisters  pass 
away?  "  Alas!  the  royal  mantle  was  but  a  shroud, 
and,  in  its  turn,  the  leaf  which  has  stood  out  so  long 
glides  silently  to  the  earth. 

Is  it  not  true  that  something  analogous  takes  place 
in  the  world  of  institutions  and  ideas?  Modernism 
is  as  sure  of  the  future  as  the  sap  which  rises  in  the 
tree,  and  all  the  forces  hurled  against  it  will  be  as 
ineffectual  as  an  army  sent  out  against  the  spring. 
Or  rather  it  would  be  truer  to  say  that  its  persecution 
by  ecclesiastical  authority  has  rendered  Modernism 
an  inestimable  service,  by  keeping  off  sceptics  and 
casual  visitors  and  dilettanti. 

Pius  X.  will  not  stop  half-way.  We  shall  see 
him  make  mistakes  not  only  as  to  the  origin  and 
aims  of  the  new  movement,  but  as  to  its  most  obvious 
and  characteristic  facts.    We  shall  see  the  authority 


MODERNISM  163 

which  claims  to  search  into  the  secret  things  of  God, 
incapable  of  making  accurate  quotations,  attributing 
to  its  children  the  very  opposite  of  their  real  thought, 
the  very  opposite  of  what  they  have  said  in  the 
clearest  possible  way. 

It  is  not  for  me  to  judge  the  metaphysical  bases  of 
the  Bull  Pascendi,  but  since  it  professes  to  give  a 
faithful  portrait  of  Modernism  I  have  a  right  to  say 
that  this  portrait  not  only  alters  the  physiognomy  of 
those  condemned  by  the  Bull,  but  completely  dis- 
torts it. 

It  is  not  true  that  the  Modernists  start  with  an 
a  priori  assumption  and  that  their  exegesis  is  the 
child  of  their  philosophy.  The  Abbe  Loisy,  like  the 
Abbe  Murri,  and  like  many  others  whom  I  might 
name,  but  will  not,  for  prudence'  sake — priests  and 
laymen,  religious  and  prelates — started  with  a 
patient  study  of  the  texts.  Even  those  who  are 
specialists  in  philosophy,  like  Blondel,  Laberthon- 
niere,  Fonsegrive  and  Le  Roy,  have  not  started  with 
an  a  priori  but  with  observation  of  the  facts  of  re- 
ligion. It  is  not  true  that  Modernism  springs  from 
ignorance  of  scholastic  philosophy,  for  its  leaders 
were  brought  up  on  scholasticism,  and  such  men  as 


i64  MODERNISM 

T3n:rell  and  Miirri  were  not  so  long  ago  singled  out 
for  special  notice  by  the  foremost  scholastics  of  the 
present  day. 

The  failure  of  authority  to  understand  Loisy  is  a 
graver  fact  than  the  condemnation  of  Galileo,  To 
compare  his  book,  UEvangile  et  rEglise,  with  the 
Syllabus  Lamentahili  and  the  Encyclical  Pascendi,  is 
a  task  which  does  not  demand  more  than  average 
capacity,  and  one  cannot  help  seeing  that  no  one  has 
done  so  much  as  he  to  shake  the  position  of  those 
who  put  forward  doctrine  as  if  it  were  history  and 
have  not  the  least  understanding  of  the  latter.* 

Is  it  necessary  after  this  to  dwell  at  length  on  the 
measures  which  Pius  X.  is  taking,  on  the  police 
organisation  of  which  he  dreams,  an  organisation 
more  compact  and  more  implacable  than  the  Inquisi- 
tion? Is  it  necessary  to  remind  you  of  all  those 
mysterious  and  secret  tribunals,  in  whose  hands  the 
reputation  and  the  fate  of  bishops,  as  well  as  of  mere 
priests,  will  be  ?  What  are  we  to  think  of  the  blind- 
ness of  the  men  who  to-day  are  making  a  gigantic 
and  useless  struggle  against  the  most  elementary 
liberties,  and  to-morrow,  when  the  great  fight  over 

*  See  Autour  (Pun  Petit  Livre,  pp.  i8,  19. 


MODERNISM  165 

higher   education   in   France   begins,   will   suddenly 
become  the  champions  of  freedom? 

But  I  must  tell  you  all  I  think,  and  say  a  word 
about  the  still  greater  crosses  which  Modernists  have 
to  bear.  I  will  tell  you  of  them,  not  in  order  to  make 
your  hearts  swell  with  rage,  but  in  order  to  show  you 
how  much  virility  these  poor  Modernists — of  whom 
the  Pope  draws  so  sinister  a  portrait — need  to  keep 
them  from  despair. 

Not  only  are  inquisitors — sometimes  official,  more 
often  officious — sent  to  visit  them,  but  the  authorities 
are  only  too  glad  when  some  doubtful  character  gets 
up  in  front  of  their  door,  or  as  they  pass  along  the 
street,  to  insult  them  with  the  most  preposterous 
charges.  I  pity  Pius  X.  when  I  see  the  sort  of  people 
he  has  accepted  as  interpreters  of  the  Encychcal,  people 
for  whose  actions  he  bears  the  responsibility,  since  he 
has  granted  them  his  imprimatur  and  sends  them  his 
felicitations  and  benedictions.  It  is  sadly  instructive 
to  see  what  gross  productions  have  received  in  a  few 
hours  the  necessary  permission  for  publication,  while 
the  works  of  men  like  Pere  Lagrange  and  Pere  Rose 
have  for  years  been  waiting  for  a  permission  that 
never  comes.     Would  you  like  a  specimen?     I  take 


i66  MODERNISM 

it  haphazard  from  a  pamphlet  by  Mgr.  Matone, 
printed  in  Rome  at  the  Pontifical  Press  of  the  Institute 
of  Pius  IX.,  and  entitled:  Unpo  di  coerenza,  Saggio 
di  logica  e  di  religione  modernisia* 

Please  excuse  me  if  I  do  not  translate  it ;  it  would 
be  hard  to  find  equivalents  for  some  of  these  words  in 
the  phraseology  of  polite  society.  This  prelate,  after 
lamenting  that  there  are  no  longer  any  galleys  to 
which  these  murderers  of  souls,  the  Modernists,  can 
be  sent,  asks  himself  who  these  men  are.  Here  is  his 
answer  (page  20) : 


"  E  una  razza  invereconda,  che  si  diletta  dell* 
inganno  e  della  calunnia;  una  razza  di  degenerati, 
di  ambiziosi  senza  fede;  senza  vero  ingegno,  senza 
seri  studi,  senza  decoro,  che  da  qualche  tempo  si  e 
data  ad  attaccare  la  religione  degli  avi  nostri,  la 
Chiesa,  il  Romano  Pontefice,  con  accanimento  di 
bestie  lerce  ed  affamate,  con  brigantesca  ferocia,  con 
cretinismo  ereditario,  della  razza  abbietta  dei 
persecutori  della  Chiesa.  Questi  vigliacchi  che  si 
dilettano  del  turpiloquio,  appreso  nelle  putride 
cloache  dell'  eresia,  sono  resi  piu  arditi  dalla  nostra 

*  The  work  contains  120  pages,  and  the  passage  quoted  is  on  p.  20. 


MODERNISM  167 

prudenza,    dalla    nostra    longanimita,    dal    nostro 
silenzio," 

Further  on,  speaking  of  the  open  letter  of  a  group 
of  priests  to  Pius  X.,  he  continues  (page  21): 

"  In  quel  libello  la  miseria  del  concetto,  la  degener- 
azione  dei  sentimenti  religiosi,  la  diarrea  di 
spropositi  teologici,  la  volgarita  delle  espressioni 
arroganti,  fa  riscontro  alia  forma  involuta  del 
mattoide,  agli  errori  ripugnanti,  alle  calunnie  stupidi 
e  volgari.  ...  (23).  E  dopo  il  Sillabo  pareva  che  i 
farabutti  dovessero  acquietarsi  o  almeno  tacere.  Ma 
per  questi  mattoidi  in  cui  il  disordine  del  pensiero,  la 
lacrimevole  ignoranza  e  pari  all'  abbiettezza  dell' 
animo  gonfio  nulla  e  piu  sacro.'* 

That  is  the  sort  of  literature  which  has  sprung  up 
round  the  Encyclical.  Do  not  think  this  an  isolated 
example,  there  are  many  others;  from  the  big 
book  by  Father  Gioachino  Ambrosini,  S.J.,*  in 
which,  under  the  title  of  Occultism  and  Modernism, 
insinuations  are  made  against  the  latter  which 
resemble  very  closely  those  made  by  the  Pagan 
priests  against  Christianity  in  its  infancy,  to  the  book 

*  Occultismo  e  Modemismo  (368  +  xxiv  pp). 


i68  MODERNISM 

of  the  Abbe  Hector  Deho,  or  that  of  a  French  priest, 
the  Abbe  Emmanuel  Barbier,  on  Democracy  and 
Modernism,  a  work  which  a  bishop  advised  me  to 
read  a  few  weeks  ago.  "  Read  that,"  he  wrote,  "  it 
is  a  masterpiece  of  Jesuitical  delation." 

These  strange  apologists,  who,  under  presence  of 
serving  God,  arouse  the  vilest  passions  and  are  not 
above  making  equivocal  accusations,  and  because 
they  cannot  overthrow  or  get  rid  of  an  enemy,  do 
their  best  at  any  rate  to  soil  his  reputation ;  these 
strange  personages  had  begun  their  wretched  work  in 
the  latter  years  of  Leo  XIII.,  and  slyly,  as  the  poor  old 
man's  life  ebbed  away,  they  came  nearer  and  nearer 
and  drew  their  circle  round  authority.  Yet  they  never 
dared  to  claim  in  loud  tones  that  Pontiff's  protection 
for  their  wares.  The  official  incorporation  of  these 
recruits  was  to  be  the  work  of  Pius  X.'s  pontificate. 
For  him  also  was  reserved  the  glory  of  bestowing  his 
patronage  on  a  whole  series  of  illustrated  papers  from 
which  you  would  instinctively  turn  your  eyes  away. 

The  founding  of  the  satirical  paper,  II  Mulo — The 
ilfw/g,  which  started  under  the  friendly  eye  of  the  Holy 
See,  with  subscriptions  collected  from  all  parts  of 
Catholic  Italy,  is  an  event  which  has  doubtless  passed 


MODERNISM  169 

unnoticed  in  England,  but  which  tells  us  a  great  deal 
about  the  mentality  of  the  anti-Modernist  clergy. 
There  are  clergy  who  think  that  by  patronising  this 
literature  of  the  pavement  and  the  gutter  they  will 
reach  the  people. 

To  gain  an  idea  of  the  depths  to  which  they  de- 
scend, you  should  read,  if  you  have  the  courage,  a 
pamphlet  by  Father  Ilario  Rinieri — another  Jesuit — 
which  has  been  highly  commended  by  the  famous 
Civiltd  Caitolica.  This  production,  dated  "  Easter 
Day,"  has  the  appearance  of  a  book  of  devotions; 
it  has  a  handsome  cream-coloured  cover,  and  every 
page  has  a  red  border,  like  those  in  prayer-books 
intended  for  dainty  hands.  Its  title  is  Le  Amazzoni 
del  Cattolicismo  Puro — "  The  Amazons  of  Pure 
Catholicism."  You  must  read  its  pages  if  you  would 
learn  how  low  a  priest  who  has  just  consecrated  the 
pure  Host,  the  Immaculate  Host,  the  holy  bread,  can 
descend  in  attacking  a  woman  whom  he  knows  to  be 
defenceless. 

The  campaign  of  the  Jesuits  against  Signorina 
Antonietta  Giacomelli,  who  has  devoted  her  life  to 
showing  the  Italian  people  what  the  ordinances  of 
religion  mean,  will  remain  one  of  the  saddest  chapters 


170  MODERNISM 

in  the  history  of  Pius  X.'s  pontificate.  She  thought, 
very  nobly,  that  the  time  had  come  to  teach  the 
people  what  the  Mass  really  is,  to  show  them  that  the 
Church's  rites  are  not  empty  forms  but  expressions 
of  life,  which  ought  at  once  to  enrich  our  life  and  be 
themselves  enriched  with  our  new  emotions.  Vali- 
antly did  she  set  to  work.  She  wrote  three  stories, 
which  not  only  attracted  attention  in  Italy,  but 
aroused  interest  abroad  when  translated  into  French 
under  the  auspices  of  M.  Georges  Goyau,  a  Catholic 
whom  Leo  XIII.  had  honoured  with  his  friendship. 
All  this  was  not  enough  to  stay  the  Jesuit.  No 
weapons  are  too  bad  for  him  who  wishes  to  stop  the 
mouth  of  a  woman  who  is  foolish  enough  to  think 
for  herself. 

I  said  in  an  earlier  lecture  that  there  were 
Modernists  in  England;  there  are  also  anti- 
Modernists.  Naturally  they  do  not  attain  such 
perfection  as  the  Italian  and  Roman  anti-Modernists. 
In  England  books  like  those  I  have  mentioned 
would  ruin  an  author's  reputation  for  ever.  Yet 
perhaps  your  anti-Modernists  will  soon  be  jealous 
of  the  hardly  enviable  laurels  of  their  Continental 
brethren.     At   any  rate  attempts  will  certainly  be 


MODERNISM  171 

made  to  rouse  them  to  a  holy  emulation.  The 
Osservatore  Romano,  the  paper  which  the  Holy  See 
honours  with  its  official  commimications,  knows  little 
of  England,  but  recently  it  reproduced,  with  the  full 
meed  of  praise  which  so  fine  a  piece  of  literature 
deserved,  a  letter  from  the  Reverend  Father  Vaughan, 
which  letter,  it  appears,  was  read  by  its  author  from 
the  pulpit  of  Westminster  Cathedral.* 

It  is  addressed  to  a  student  in  the  north  of  England 
and  begins  thus:  "  Dear  Friend, — ^\^ou  ask  me  what 
is  '  Modernism,'  and  what  I  think  of  it  ?  I  will 
answer  your  question  in  the  Socratic  method,  by 
asking  you  another.  What  is  appendicitis,  and 
what  do  you  think  of  it  ?  " 

According  to  the  Reverend  Father,  however,  there 
is  a  difference  between  appendicitis  and  Modernism — 
the  latter  is  by  far  the  more  pernicious,  it  is  a  canker. 
History  does  not  relate  what  the  student  thought 
of  the  letter.  If,  after  reading  it,  he  did  not  know 
more  than  he  did  before,  he  must  obviously  have 
been  a  bad  character.  I  have  never  bought  an 
autograph,  but  I  would  gladly  give  something  for 

*  I  take  this  information  from  the  Paris  Crozx  for  December  22, 
1907,  where  the  letter  is  translated.  According  to  the  Croix  it  was 
published  in  the  Siandard  foi  December  16,  1907. 


172  MODERNISM 

this  one,  and  present  it  to  a  museum,  so  that 
two  or  three  centuries  hence  people  may  know 
what  kind  of  apologetics  delighted  the  foes  of 
Modernism. 

Pius  X.  has  given  ignorance,  pride  and  curiosity  as 
the  explanation  of  Modernism.  People  very  near 
him  have  assigned  still  less  complex  causes  to  it: 
in  Rome,  the  gold  of  Jews  and  freemasons;  in 
France,  the  gold  of  Protestants  and  Englishmen. 
Yes,  among  the  anti-Modernists  who  are  capable  of 
writing  and  of  editing  newspapers,  there  are  many 
who  are  convinced  that  their  fellow-Catholics  are 
stupid  enough  to  let  themselves  be  led  astray  by  intri- 
guers, and  despicable  enough  to  let  themselves  be 
bought.  According  to  them  the  present  movement  is 
the  result  of  an  international  conspiracy. 

I  do  not  know  the  views  of  Pius  X.  on  this  par- 
ticular point,  but  I  am  sure  that  among  the  bishops 
there  are  many  who  feel  a  blush  of  shame  mounting  to 
their  cheeks.  One  need  not  be  a  Modernist  to  be 
ashamed  of  a  Montagnini,  ashamed  of  delation, 
ashamed  of  this  spiteful  Press  and  of  this  camorra 
who  have  practically  substituted  themselves  for  the 
person  of  the  Pontiff   and  are  clamorously  forcing 


MODERNISM  173 

their  will  upon  the  Church.     To  be  ashamed  of  them 
it  is  enough  to  be  an  honest  man. 

War  has  been  declared  against  the  Modernists; 
they  will  not  waste  time  in  replying.  If  they  had 
been  theologians  they  might  and  ought  to  have 
attacked  the  canonicity  of  Pius  X.'s  election.  For 
this  purpose  it  would  have  been  enough  to  show  that 
the  famous  Veto,  the  Exclusive,  pronounced  by 
Cardinal  Puzyna,  and  called  by  M.  Eugene  Veuillot,* 
"  the  Emperor  of  Austria's  outrage  on  the  conclave 
and  his  attempt  to  limit  the  action  of  the  Holy 
Ghost,"  did  in  fact  impair  the  liberty  of  the  conclave, 
and  that  since  an  election  which  is  not  free  is  not 
canonical,  it  follows  that  the  election  of  Pius  X. 
was  not  canonical,  t  But  happily  the  Modernists  are 
not  theologians,  and  the  idea  of  seeking  lawyers' 
quarrels  with  authority  does  not  even  occur  to  them. 
They  accept  authority  as  it  stands,  and  see  in  the 

*  In  the  Univers,  August  23,  1903. 

t  When  the  famous  article  entitled  The  Lazt  Days  of  Leo  XITI.  and 
the  Conclave  £7/1903,  by  "  A  Witness,"  appeared  in  the  Revtie  des  Deux 
Mondes  (March  1904),  an  important  Catholic  paper  was  naive  enough 
to  adopt  the  following  reasoning:  "What  is  related  in  this  article 
cannot  be  true,  for  if  it  were  true  the  pontifical  election  would  not  have 
been  free  and  consequently  we  should  not  have  a  canonically-elected 
Pope.  But  we  have  a  canonically-elected  Pope,  therefore  what  is 
related  in  the  Revue  is  incorrect. 


174  MODERNISM 

errors  it  commits  with  regard  to  themselves  a  proof 
not  that  they  must  aboHsh  it  or  withdraw  their 
allegiance,  but  that  they  must  bring  it  to  view  its 
mission  in  a  different  spirit. 

What  a  noble  spectacle  is  afforded  by  these  men 
who,  with  a  little  diplomacy  and  manipulation,  might 
have  attained  the  highest  positions  in  the  hierarchy, 
and  do  not  even  perceive  what  they  are  giving  up ;  who 
go  into  exile,  and  endure  loneliness,  treated  coldly  by 
some,  basely  by  others !  Under  a  clever  opportunist 
pope  like  Leo  XIII.  Modernism  would  gradually 
have  gained  a  position  in  the  pontifical  courts,  it 
would  have  had  its  cardinals.  Under  Pius  X.  it  will 
have  its  martyrs.     Long  live  Pius  X.! 

Knowing  what  efforts  the  Church  has  always  had 
to  make  as  the  forerunner  of  civilisation,  conscious 
that  her  part  is  one  of  continual  toil,  the  Modernists 
offer  themselves  as  valiant  labourers,  to  plough, 
through  a  soil  that  has  gro"WTi  peculiarly  hard,  the 
furrow  that  is  needed  to-day.  They  do  not  claim  to 
be  the  whole  Church ;  it  is  enough  for  them  to  be  of 
the  Church,  to  be  her  pioneers.  Their  splendid 
breadth  of  mind  (the  Rinnovamento,  for  instance, 
calls  in  the  aid  of  Eucken  and  Caird  and  Briggs)  is 


MODERNISM  175 

not  mere  tolerance,  or  the  result  of  a  process  of 
reasoning,  as  in  the  case  of  the  Ccenohiuni*  or  of 
scepticism,  as  in  the  case  of  certain  publishers'  enter- 
prises and  certain  magazine  "  inquiries  " ;  it  is  the 
sense  that  "all  is  ours  and  we  are  all  men's,"  the 
spirit  of  youth  and  faith,  the  spirit  of  the  Gospel. 
"  All  is  ours  and  we  are  all  men's !  We  shall  conquer, 
not  by  drying  up  men's  souls,  or  setting  their  faculties 
at  war,  but  by  raising  them  to  the  level  of  their 
best  selves,  by  bringing  them  to  completion."  Such 
is  their  belief. 

To  a  generation  entangled  in  materialism,  in  a 
hand-to-mouth  existence,  in  empty  and  feverish 
agitation,  in  an  unbridled  race  after  sensations,  and 
yet  possessing  a  soul.  Modernism  comes  to  tell  the 
great  eternal  secret  of  the  worth  of  sacrifice,  the 
secret  of  that  expansion  of  the  whole  moral  being 
which  St  Francis  called  perfect  joy. 

It  is  high  time  for  me  to  make  an  end,  but  I  cannot 
do  so  without  thanking  you  for  the  kind  attention  you 
have  given  me.     I  thank  you  not  only  in  my  own 

*  An    independent    Italian    review    of   religion    and    philosophy. 
(Translator. ) 


176  MODERNISM 

name  but  in  the  name  of  those  of  whom  I  have  spoken. 
I  have  had  no  mission,  no  authority,  to  speak  to  you 
of  the  Modernists,  and  they  will  be  perfectly  entitled 
to  disown  me. 

If  we  think  over  what  has  been  said  in  these  three 
lectures  we  shall  see  that  two  ideas  run  through 
them,  continually  returning,  always  present,  even 
when  not  expressed.  These  two  ideas  are  logically 
contradictory.  The  first  is  that  the  Modernist 
orientation  is  something  so  new  and  profound  as  to 
transform  completely  not  religious  life  only,  but 
intellectual  life  also,  and  that  the  Modernist's  whole 
existence  is  ordered  upon  principles  different  from 
those  upon  which  men  have  hitherto  lived.  Yet  at 
the  same  time  I  told  you  that  the  Modernists  were  the 
legitimate  and  obedient  sons  of  the  Catholic,  Apostolic 
and  Roman  Church.  Is  that  not  a  formidable 
contradiction?  Has  not  the  thought  occurred  to 
some  of  you — "  These  Modernists  are  double-faced 
folk.  Wlien  they  are  dealing  with  authority  they 
feign  to  be  humble  and  obedient,  and  protest  their 
attachment;  when  they  are  before  the  pubhc  which 
is  hostile  to  the  Church  they  outdo  it  in  the  fervour 


MODERNISM  177 

with  which  they  swell  the  chorus  of  revolutionary 
demands.  They  do  not  stop  at  the  limits  fixed  by 
orthodox  Protestantism ;  they  pass,  without  seeming 
to  be  aware  of  it,  over  the  last  vestiges  which  liberal 
Protestantism  has  suffered  to  remain." 

Yes,  it  is  true  that  in  appearance  the  triumph  of 
Modernism  will  be  the  triumph  of  contradiction  and 
illogicality,  but  what  does  that  prove  except  that 
the  laws  of  life  have  not  much  to  do  with  our  poor 
ideas  of  formal  logic? 

Yes,  there  is  something  in  the  Church  which  is 
about  to  die,  and  there  is  also  something  about  to  be 
bom,  or  rather  there  is  something  which  is  already 
dead  and  yet  survives,  rather  like  those  petals  of 
cherry-blossom  which  one  occasionally  finds  clinging 
to  the  fruit. 

The  idea  of  the  unlimited  progress  of  religious 
institutions,  of  life  succeeding  death,  was  profoundly 
grasped  by  the  architects  of  the  great  mediaeval 
cathedrals.  Go  and  gaze  at  one  of  them,  seeking  not 
only  for  artistic  or  picturesque  impressions,  but  for 
the  idea  underlying  the  building,  its  secret,  or  rather 
the  soul  of  the  men  who  built  it. 

In  the  main  facade,  on  either  side  of  the  great  portal, 

M 


178  MODERNISM 

standing  out  prominently  to  your  gaze,  you  will  see 
two  great  statues.  One  represents  a  queen  with 
uncertain  gait;  her  eyes  are  bhndfolded,  her  crown 
is  slipping  from  her  head,  her  sceptre  is  falling  from 
her  hands,  her  book  of  laws  lies  on  the  ground;  per- 
chance she  may  still  have  time  to  take  refuge  in  some 
corner  and  utter  a  few  broken  words  of  command, 
but  virtually  she  is  already  dead.  Opposite  her  is 
another  queen,  who  needs  no  diadem  to  show  her 
royalty,  so  plainly  is  authority  expressed  in  her 
bearing;  she  advances  with  eyes  fixed  on  us  and  a 
pastoral  staff  for  her  sceptre ;  she  needs  no  code  of 
law,  because  she  is  herself  a  living  word.  This 
queen,  so  full  of  life,  who  comes  much  less  to  govern 
than  to  be  the  voice  of  a  free  people  and  to  make  them 
truly  one,  is — you  know  it  as  well  as  I  do — the  Church. 
The  other  queen  with  the  veil  over  her  eyes  is  the 
Synagogue. 

The  first  words  our  old  cathedrals  say  to  us  are 
these :  "  The  one  has  slain  the  other  " — the  Church  has 
slain  the  Synagogue.  And  yet,  if  you  will  look  closer 
and  examine  the  arches  and  all  the  sacred  personages 
who  people  the  porch,  you  will  soon  perceive  that  the 
imity  which  exists  in  the  Bible  between  the  Old 


MODERNISM  179 

Testament  and  the  New  is  to  be  found  here  also. 
Here  you  may  see  patriarchs,  prophets,  evangehsts, 
fathers  of  the  Church,  all  meditating  over  one  parch- 
ment roll  which  has  no  break  of  continuity,  of  which 
neither  the  beginning  nor  the  end  is  visible.  The 
one  has  not  slain  the  other  but  issued  from  it. 

Even  so  there  is  to-day  a  Christian  Synagogue 
which  will  perish,  that  Synagogue  which,  so  far  as  in 
it  lies,  has  made  the  Church  a  political  and  anti- 
scientilic  society,  a  religious  sect.  The  Modernist 
cathedral  of  to-morrow  may  well  bear  on  its  pediment 
a  memorial  of  this  lamentable  error.  But  this  Syna- 
gogue is  not  the  Church.  The  Modernists  are  about 
to  unfurl  some  further  pages  of  the  mysterious  roll. 

Let  us  rejoice  that  we  live  in  days  when  the  clamour 
of  materialism  cannot  drown  men's  care  for  the  things 
of  the  moral  life,  and  when  across  the  whole  world 
we  seem  to  feel  the  flow  of  unutterable  thoughts  and 
desires,  of  aspirations  after  unknown  realities.* 


*  While  these  three  lectures  were  being  given  in  London  there  was 
published  a  reply  to  the  Encyclical  Pascendi  by  a  group  of  French 
Modernists.  It  is  entitled  Lendemains  dEncycUqiie,  by  "  Catholici," 
and  contains  125 +  x  pages.  It  is  issued  by  E.  Nourry,  14  Rue  Notre 
Dame  de  Lorette,  Paris,  from  whom  all  the  Modernist  literature  in  the 
French  language  may  be  obtained. 


i8o  MODERNISM 

I  can  only  refer  my  readers  to  its  fine  and  moving  pages.     The  main 
divisions  are  as  follows  : — 

I.  Pius  X.'s  Modernism  and  the  Modernists. 
II.  The  Causes  of  Modernism  :  those  which  the  Pope  does  and 
does  not  mention. 

III.  The   Persecution  of  Modernists:    what   it  will  and  will 

not  effect. 

IV.  The  Inevitable  Conflict :  History  and  Dogma. 
V.  The  Encyclical  and  the  Future  of  Catholicism. 

The   harmonious  structure  of  this  summary   reflects   the    admirable 
arrangement  of  the  book  itself. 

The  contest  between  Modernists  and  anti-Modernists  is  a  singularly 
unequal  one,  for  if  it  is  true  that  the  Holy  Ghost  Himself,  according  to 
the  Book  of  Wisdom,  "makes  eloquent  the  tongues  of  infants" — 
liiiguas  infantiutn  ^'acit  diserias—it  is  plain  that  the  divine  outpouring 
has  descended  with  a  marked  preference  for  the  champions  of  the  new 
ideas. 


APPENDIX  I 

ENCYCLICAL  LETTER 
{Pieni  VAnimo) 

To  Our  Venerable  Brethren,  the  Archbishops  and 
Bishops  of  Italy 

PIUS   X.,   POPE 

Venerable  Brethren,  Greeting  and 
Apostolic  Benediction 

Having  Our  mind  full  of  salutary  fear,  because  We 

shall  one  day  have  to  give  the  strictest  account  to 

the  Prince  of  Pastors,  Jesus  Christ,  of  the  flock  He 

has  committed  to  Our  care,  We  pass  our  days  in 

continual  anxiety  to  preserve  the  faithful,  as  much  as 

is  possible,  from  the  pernicious  diseases  with  which 

human  society  is  at  present  afflicted.     We  regard, 

therefore,  as  addressed  to  us  the  words  of  the  Prophet, 

*'  Clama,  ne  cesses,  quasi  tuba  exalta  vocem  tuam  "  ["Cry 

aloud,  cease  not,  lift  up  thy  voice  like  a  trumpet  "] 

(Isaiah  Iviii.  i);  and  we  do  not  fail,  now  by  word  of 

iSi 


i82  MODERNISM 

mouth,  now  by  letters,  to  warn,  to  entreat,  to  rebuke; 
arousing,  above  all,  the  zeal  of  Our  Brethren  in  the 
episcopate,  so  that  each  may  display  the  greatest 
vigilance  over  that  portion  of  the  flock  of  which  the 
Holy  Ghost  has  made  him  overseer. 

The  motive  which  impels  Us  to  raise  Our  voice 
once  again  is  of  the  gravest  importance.  We  have  to 
summon  the  whole  attention  of  your  minds  and  the 
whole  energy  of  your  pastoral  ministry  to  check  a 
disorder  the  disastrous  effects  of  which  are  already 
being  felt ;  and,  if  it  is  not  plucked  up  with  a  strong 
hand  by  its  deepest  roots,  consequences  still  more 
fatal  will  be  felt  as  the  years  go  on. 

We  have,  indeed,  under  Our  eyes,  the  letters  of  not 
a  few  of  you.  Venerable  Brethren;  letters  full  of 
sadness  and  distress,  deploring  the  spirit  of  insub- 
ordination and  independence  which  is  manifesting 
itself  here  and  there  among  the  clergy. 

Alas !  a  poisoned  atmosphere  is  largely  corrupting 
men's  minds  in  our  time,  and  its  deadly  effects  are 
those  which  St  Jude  the  Apostle  has  already  de- 
scribed :  ''Hi carnem quidem maculant,  dominationem 
autem  spernunf,  majestatem  autem  blasphcmanf^ 
r"  These    men,    indeed,    defile    their    flesh,    despise 


ENCYCLICAL  LETTER  183 

dominions,  and  speak  evil  of  dignities  "]  (Jude  viii.) 
Besides   the   most   degrading  corruption  of  morals 
they  have  an  open  scorn  for  all  authority  and  for  those 
who  exercise  it.     But  that  such  a  spirit  should  pene- 
trate even  into  the  sanctuary  and  infect  those  to  whom 
the  words  of  Ecclesiasticus  ought  most   exactly  to 
apply,  "  Natio  illorum,  ohedientia  et  dilectio  "  ["  Their 
generation  is  obedience   and  love  "]  (Ecclesiasticus 
iii.  i),  is  a  thing  which  fills  our  mind  with  infinite 
grief.     And  it  is,  above  all,  among  the  young  priests 
that  this  baneful  spirit  is  working  havoc,  spreading 
among  them  new  and  reprehensible  theories  as  to 
the  very  nature  of  obedience.     And  what  is  graver 
still,  as  though  in  order  to  obtain  in  good  time  new 
recruits  for  the  growing  band  of  the  rebels,  a  more  or 
less  secret  propaganda  of  such  teachings  is  being 
made  among  the  young  men  who,  in  the  shelter  of 
the  seminaries,  are  preparing  for  the  priesthood. 

Thus,  Venerable  Brethren,  We  feel  it  Our  duty  to 
make  an  appeal  to  your  consciences,  in  order  that, 
laying  aside  all  hesitation,  you  may  with  vigorous 
mind  and  with  equal  constancy  give  your  attention 
to  the  extermination  of  this  bad  seed,  so  fruitful  of 
the   most   fatal   consequences.     Remember   always 


i84  MODERNISM 

that  the  Holy  Ghost  has  appointed  you  to  rule.  Re- 
member the  precept  of  St  Paul  to  Titus,  "  Argue  cum 
omni  imperio.  Nemo  te  contemnat "  ["  Rebuke  with 
all  authority.  Let  no  man  despise  thee  "]  (Tit.  ii.  15). 
Demand  strictly  from  priests  and  clerics  that  obedi- 
ence which,  while  absolutely  obligatory  upon  all  the 
faithful,  constitutes  for  priests  a  principal  part  of 
their  sacred  duty. 

In  order,  therefore,  to  prevent  in  advance  the 
multiplication  of  these  stubborn  spirits,  it  is  of  great 
importance  to  remember  always  the  Apostle's  high  ad- 
monition to  Timothy:  '''Manus  cito  nemini imposueris*' 
["  Lay  hands  suddenly  on  no  man  "]  (i  Tim.  v.  22). 
It  is,  indeed,  the  facility  of  admission  to  Holy  Orders 
which  naturally  opens  the  way  to  a  "  multiplication 
of  people  "  in  the  sanctuary,  and  afterwards  does 
"  not  increase  the  joy."  We  know  that  there  are 
towns  and  dioceses  where,  far  from  there  being  cause 
to  complain  of  a  scarcity  of  clergy,  the  number  of 
priests  much  exceeds  the  needs  of  the  faithful.  What 
motive  can  there  be.  Venerable  Brethren,  to  render  so 
frequent  the  laying-on  of  hands?  If  the  scarcity  of 
clergy  can  never  be  a  sufficient  reason  for  haste  in  so 
grave  a  matter,  there  is  no  excuse,  where  the  supply 


ENCYCLICAL  LETTER  185 

of  clergy  exceeds  the  need  of  them,  for  any  lack  of  the 
greatest  circumspection  and  the  utmost  strictness  in 
the  choice  of  those  who  are  to  be  called  to  the  honour 
of  the  priesthood.  Not  even  the  insistence  of  the 
aspirants  can  lessen  the  offence  of  such  facihty 

The  priesthood,  instituted  by  Jesus  Christ  for  the 
eternal  salvation  of  souls,  is  assured  y  no  human 
profession  or  office,  to  which  whosoever  will,  and  for 
whatsoever  reason,  has  a  right  freely  to  dedicate 
himself.  Let  the  bishops  therefore  proceed,  not 
according  to  the  desires  or  claims  of  the  aspirants, 
but,  as  the  Council  of  Trent  commands,  according  to 
the  needs  of  the  dioceses.  So  proceeding,  they  will 
be  able  to  choose  those  only  who  are  truly  suitable, 
rejecting  those  who  show  inclinations  opposed  to  the 
sacerdotal  calling,  and  especially  disobedience  to 
disciphne,  and  its  parent,  intellectual  pride. 

In  order  that  there  may  not  be  wanting  young  men 
showing  fitness  to  be  raised  to  the  sacred  ministry. 
We  must  insist  once  more,  and  more  strongly.  Vener- 
able Brethren,  upon  what  We  have  already  several 
times  enjoined:  that  is  upon  the  obligation  which 
lies  upon  you,  a  grave  one  in  the  sight  of  God,  to  be 
vigilant  and  to  promote  with  all  care  the  due  conduct 


i86  MODERNISM 

of  your  seminaries.  Your  priests  will  be  what  you 
have  made  them  by  education.  Very  weighty  is  the 
letter,  dated  December  8,  1902,  which  Our  most  wise 
Predecessor  addressed  to  you  on  this  point,  as  a  kind 
of  testament  at  the  end  of  his  long  pontificate.  We 
have  nothing  new  to  add  to  it ;  We  will  only  recall  to 
your  memory  the  precepts  contained  in  it,  and  We 
enjoin  earnestly  the  putting  into  execution,  at  the 
earliest  possible  moment,  of  Our  orders,  issued 
through  the  Sacred  Congregation  of  the  Bishops  and 
Regulars,  as  to  the  concentration  of  the  seminaries, 
especially  for  philosophical  and  theological  studies, 
to  the  end  that  the  great  advantage  springing  from 
the  separation  of  the  little  seminaries  from  the  great 
may  thus  be  obtained,  and  also  the  other  advantage, 
not  a  less  one,  in  respect  of  the  necessary  instruction 
of  the  clergy. 

Let  a  proper  spirit  be  jealously  maintained  in  the 
seminaries,  and  let  their  purpose  remain  exclusively 
to  prepare  young  men,  not  for  civil  careers,  but  for  the 
lofty  mission  of  ministers  of  Christ.  Let  the  study 
of  Philosophy,  Theology  and  the  allied  sciences,  and 
especially  of  Holy  Scripture,  be  carried  on,  holding 
fast  to  the  Pontifical  orders,  and  to  the  study  of  St 


ENCYCLICAL  LETTER  187 

Thomas,  so  often  enjoined  by  Our  venerated  Pre- 
decessor, and  by  Us  in  Our  Apostol  c  Letters  of 
January  23,  1904.  Let  the  bishops  exercise  the  most 
scrupulous  vigilance  over  the  masters  and  their 
doctrines,  recalling  to  their  duty  those  who  may 
have  run  after  dangerous  novelties,  and  relentlessly 
removing  from  the  office  of  teacher  all  those  who  do 
not  profit  by  the  admonitions  they  have  received. 

Let  not  young  clerics  be  permitted  to  frequent 
the  public  universities,  except  for  very  weighty 
reasons  and  with  the  greatest  precautions  on  the 
part  of  the  bishops.  Let  the  pupils  in  the  seminaries 
be  entirely  prevented  from  taking  any  part  whatso- 
ever in  external  agitations;  and,  to  this  end,  We 
forbid  them  to  read  newspapers  and  periodicals, 
with  the  exception  of  some  one  periodical  of  sound 
principles  which  the  Bishop  may  judge  convenient 
to  be  studied  by  the  pupils.  Let  the  disciplinary 
arrangements  be  maintained  with  ever  greater  vigour 
and  vigilance. 

Finally,  let  not  there  be  wanting  in  each  seminary  a 
spiritual  director,  a  man  of  no  ordinary  prudence  and 
experienced  in  the  ways  of  Christian  perfection,  who, 
with   unwearying   diligence,   may   cultivate   in   the 


i88  MODERNISM 

young  men  that  firm  piety  which  is  the  primary 
foundation  of  the  priestly  fife.  If  these  rules,  Vener- 
able Brethren,  are  conscientiously  and  constantly 
followed  by  you,  you  may  be  confident  of  seeing  a 
body  of  clergy  grow  up  around  you  who  will  be  your 
joy  and  crown. 

But  the  disorder  of  insubordination  and  independ- 
ence, which  We  have  thus  far  deplored,  goes  much 
further  in  the  case  of  some  of  the  young  clergy,  and 
the  mischief  wTought  by  it  is  far  greater.  For  there 
are  not  wanting  those  who  are  so  possessed  by  this 
reprobate  spirit  that,  abusing  the  sacred  ministry  of 
preaching,  they  openly  make  themselves,  to  the 
destruction  and  scandal  of  the  faithful,  its  champions 
and  apostles. 

As  early  as  July  31, 1894,  Our  Predecessor,  through 
the  Sacred  Congregation  of  the  Bishops  and  Regulars, 
called  the  attention  of  Ordinaries  to  this  grave 
matter.  The  orders  and  rules  given  in  that  pontifical 
document  We  now  confirm  and  renew,  and  We  lay 
them  upon  the  conscience  of  the  bishops,  lest  in  them 
the  words  of  Nahum  the  prophet  should  be  fulfilled: 
"  Dormitaverunt  pastores  tui  "  ["  Thy  shepherds 
have  slumbered  "]  (Nahum  iii.  18). 


ENCYCLICAL  LETTER  189 

No  man  may  have  a  faculty  to  preach  "  nisi  prius 
de  vita  et  scientia  et  morihus  probatus  fuerit "  ["  unless 
he  has  first  been  tested  as  to  his  life  and  knowledge 
and  morals"]  (Cone.  Trid.  sess.  V.  c.  2  De  reform.). 
Priests  are  not  to  be  authorised  to  preach  outside 
their  own  dioceses  without  testimonials  from  their 
Bishop.  Let  the  matter  of  their  preaching  be  that 
indicated  by  the  Divine  Redeemer  when  He  said: 
"  Praedicate  Evangelium  "  ["  Preach  the  Gospel  "] 
(Mark  xvi.  15).  ...  "  Docentes  eos  servare  omnia 
quaecumque  mandavi  vobis "  ["  Teaching  them  to 
observe  all  things  whatsoever  I  have  commanded 
you  "]  (Matt,  xxviii.  20).  Or,  as  the  Council  of  Trent 
comments :  "  Annunciantes  eis  vitia,  quae  eos  declinare, 
et  virtutes  quae  sectari  opportet,  ut  poenam  aeternam 
evadere  et  caelestem  gloriam  consequi  valeant  "  ["  De- 
claring to  them  the  vices  which  they  must  avoid  and 
the  virtues  which  they  must  pursue,  that  so  they  may 
escape  eternal  punishment  and  obtain  celestial 
glory "]  {Loc.  cit.).  Therefore  let  those  subjects 
which  are  more  suited  for  journalistic  controversy 
and  academic  meetings  than  for  the  holy  place  be 
utterly  banished  from  the  pulpit ;  let  moral  preaching 
be  put  before  lectures,  which  are,  at  best,  unfruit- 


190  MODERNISM 

ful;  let  the  clergy  speak  "wow  in  persuasibilibus 
humanae  sapientiae  verbis,  sed  in  ostensione  spiritus 
et  virtutis  "  ["  not  with  enticing  words  of  man's 
wisdom,  but  in  demonstration  of  the  Spirit  and  of 
power  "]  (i  Cor.  ii.  4).  Therefore  the  chief  source 
for  preachers  should  be  the  Holy  Scriptures,  under- 
stood, not  according  to  the  private  judgments  of 
minds  most  often  clouded  by  passions,  but  accord- 
ing to  the  tradition  of  the  Church,  the  interpreta- 
tions of  the  Holy  Fathers  and  the  Councils, 

In  conformity  with  these  rules.  Venerable  Brethren, 
you  must  act  as  judges  of  those  to  whom  the  ministry 
of  the  divine  word  has  been  committed  by  you.  And 
whensoever  you  find  that  one  of  them,  more  careful  of 
his  own  interests  than  of  those  of  Jesus  Christ,  more 
anxious  for  the  world's  applause  than  for  the  good  of 
souls,  is  going  astray,  do  you  admonish  and  correct 
him ;  and  if  that  suffices  not,  remove  him  inexorably 
from  an  ofhce  of  which  he  has  shown  himself  utterly 
unworthy. 

This  vigilance  and  severity  you  ought  the  more  to 
employ  since  the  ministry  of  preaching  is  your 
special  office  and  a  chief  part  of  your  episcopal 
functions,    and   whoever   exercises  it,   besides  you, 


ENCYCLICAL  LETTER  191 

exercises  it  in  your  name  and  in  your  stead ;  where- 
fore you  are  ever  responsible  before  God  for  the 
manner  in  which  the  bread  of  the  divine  word  is 
dispensed  to  the  faithful. 

We,  to  avoid  on  Our  part  all  responsibility,  intimate 
to  and  enjoin  upon  all  Ordinaries  that  they  are  to 
refuse  and  suspend,  after  charitable  admonitions, 
even  during  a  sermon,  any  preacher  whatsoever,  be 
he  of  the  secular  or  of  the  regular  clergy,  who  shall 
not  submit  himself  fully  to  the  injunctions  of  the 
aforesaid  Instruction  issued  by  the  Congregation 
of  the  Bishops  and  Regulars.  Better  is  it  that  the 
faithful  should  content  themselves  with  a  mere  read 
homily,  or  with  exposition  of  the  Catechism  by  their 
parish  priest,  than  that  they  should  have  to  be 
present  during  sermons  which  produce  more  harm 
than  good. 

Another  field  in  which,  alas!  some  of  the  young 
clergy  find  occasion  and  incitement  to  profess  and 
defend  emancipation  from  every  yoke  of  lawful 
authority  is  that  of  the  so-called  "  Christian  action 
among  the  people."  It  is  not,  Venerable  Brethren, 
that  this  action  is  in  itself  reprehensible  or  leads  by 
its  very   nature  to  the  despising  of  authority,  but 


192  MODERNISM 

that  not  a  few,  misinterpreting  its  nature,  have 
voluntarily  departed  from  the  rules  which  were  laid 
down  for  its  right  conduct  by  Our  Predecessor  of 
immortal  memory. 

We  speak,  be  it  clearly  understood,  of  the  Instruc- 
tion relating  to  Christian  action  among  the  people 
which  was  issued,  by  order  of  Leo  XIII.,  by  the 
Sacred  Congregation  of  Extraordinary  Ecclesiastical 
Affairs  on  January  27, 1902,  and  which  was  forwarded 
to  each  of  you  in  order  that  you  might  see  to  its 
execution  in  your  respective  dioceses.  This  Instruc- 
tion We  also  confirm,  and  with  the  fulness  of  Our 
power  We  renew  its  regulations  all  and  single;  as 
We  likewise  confirm  and  renew  all  the  others  issued 
by  Ourselves  to  the  same  intent  in  the  Motu  propria 
of  December  18, 1903 : — De  populari  actione  Christiana 
moderanda — and  in  the  Circular  Letter  of  Our  beloved 
son,  the  Cardinal  Secretary  of  State,  dated  July  28, 
1904. 

As  regards  the  founding  and  direction  of  news- 
papers and  periodicals,  the  clergy  should  observe 
faithfully  all  that  is  prescribed  in  Article  42  of  the 
Apostolical  Constitution  Officiorum  (January  25, 
1897):     "  Viri    e    clero  .  ,  .  prohibentur    quominuSy 


ENCYCLICAL  LETTER  193 

absque  praevia  Ordinariorum  venia,  diaria  vel  folia 
periodica  moderanda  suscipianf  "  ["  Members  of  the 
clergy  are  forbidden  to  undertake,  without  previous 
authorisation  from  the  Ordinaries,  the  direction  of 
daily  papers  or  periodical  publications."]  Likewise, 
without  the  previous  consent  of  the  Ordinary,  no 
member  of  the  clergy  may  publish  writings  of  any 
sort,  whether  on  religious  or  moral  subjects,  or  of  a 
moral  character,  or  of  a  merely  technical  character. 
In  the  case  of  the  founding  of  clubs  and  societies  the 
statutes  and  regulations  should  be  first  examined  and 
approved  by  the  Ordinary. 

Lectures  on  Christian  action  among  the  people  or 
on  any  other  subject  may  not  be  given  by  any  priest 
or  cleric  without  permission  of  the  local  Ordinary. 
All  language  which  might  inspire  the  people  with 
aversion  for  the  upper  classes  is,  and  ought  to  be 
held  to  be  utterly  contrary  to  the  true  spirit  of 
Christian  charity.  In  the  same  manner  in  Catholic 
papers  all  such  speech  is  to  be  condemned  as, 
inspired  by  an  unhealthy  love  of  novelty,  derides  the 
piety  of  the  faithful  and  points  towards  "  new  orienta- 
tions of  Christian  life,  new  directions  for  the  Church, 
new  aspirations  of  the  modem  soul,  a  new  social 

N 


194  MODERNISM 

vocation  for  the  clergy,"  a  new  Christian  civihsa- 
tion  and  other  Hke  things. 

Priests,  especially  young  priests,  although  they  are 
to  be  praised  for  going  to  the  people,  should  neverthe- 
less proceed  in  this  matter  with  due  respect  for  and 
obedience  to  authority  and  the  orders  of  their 
ecclesiastical  superiors.  And  when  occupying  them- 
selves, in  this  spirit  of  subordination,  with  Christian 
action  among  the  people,  their  noble  aim  ought  to  be 
this:  "  To  rescue  the  sons  of  the  people  from  their 
ignorance  of  spiritual  and  eternal  things,  and  with 
diligence,  skill  and  kindness  to  lead  them  to  a  good 
and  virtuous  life;  to  strengthen  grown  men  in  the 
faith  by  removing  prejudices  against  it,  and  to  give 
them  courage  to  practise  the  Christian  life;  to  pro- 
mote among  the  Catholic  laity  those  institutions 
which  are  recognised  as  truly  effectual  for  the  moral 
and  material  amelioration  of  the  multitudes;  to 
defend,  above  all,  the  principles  of  evangelical  justice 
and  charity  in  which  all  the  rights  and  all  the  duties 
of  civil  society  are  rightly  balanced.  .  .  .  But  let 
them  remember  always  that  even  among  the  people 
the  priest  should  preserve  intact  his  august  character 
as  the  minister  of  God,  since  he  is  set  over  his  brethren 


ENCYCLICAL  LETTER  195 

animarum  causae  [for  the  good  of  their  souls]  {Regul. 
Past,  of  S.  Gregory  the  Great,  IL  c.  7).  Any  mode  of 
dealing  with  the  people  to  the  detriment  of  priestly 
dignity,  of  ecclesiastical  duties  and  discipline,  can 
only  be  severely  condemned."  {Ep.  EncycL,  Decem- 
ber 8,  1902). 

For  the  rest,  Venerable  Brethren,  in  order  to  set  an 
effectual  check  upon  this  overflow  of  unruly  ideas  and 
this  expansion  of  the  spirit  of  independence,  We 
absolutely  forbid,  by  virtue  of  Our  authority,  from 
this  day  forv\^ard,  any  cleric  or  priest  to  give  his  name 
to  any  society  which  is  not  dependent  on  the  bishops. 

In  a  more  special  way,  and  by  name,  We  forbid 
clerics  and  priests,  under  penalty,  for  clerics  of 
disquahfication  for  Holy  Orders,  and  for  priests  of 
suspension  ipso  facto  a  divinis,  to  enroll  themselves  in 
the  Lega  democratica  nazionale,  the  programme  of 
which  was  issued  at  Rome  and  Torrette  on  October 
20,  1905,  and  the  statutes  of  which,  without  any 
author's  name,  were  printed  at  Bologna  in  the  same 
year  by  the  Provisional  Commission. 

These  are  the  orders  which,  having  regard  to  the 
present  condition  of  the  Italian  clergy  and  in  a 
matter   of   so  great   importance,  the  solicitude   of 


196  MODERNISM 

Our  apostolic  office  demanded  of  Us.  And  now, 
Venerable  Brethren,  it  only  remains  for  Us  to  add  new 
spurs  to  your  zeal,  in  order  that  these  Our  regula- 
tions and  orders  may  be  promptly  and  fully  executed 
in  your  dioceses.  Forestall  the  evil  where  happily 
it  has  not  yet  shown  itself,  extinguish  it  promptly 
where  it  is  just  springing  up,  and  where  unhappily 
it  is  already  full  grown  extirpate  it  energetically  and 
resolutely.  Laying  this  charge  on  your  consciences, 
We  pray  God  that  He  will  grant  you  the  prudence 
and  the  strength  which  you  need.  And  to  this  end 
We  bestow  upon  you  from  the  depths  of  Our  heart 
the  Apostolic  Benediction. 

Given  at  St  Peter''s,  Rome,  July  28,  1906,  the  third 
year  of  Our  Pontificate. 

PIUS  X.,  POPE. 


APPENDIX  II 

PETITION   FROM  A  GROUP  OF  FRENCH 

CATHOLICS  TO   POPE   PIUS  X. 

{September,  1906) 

Holy  Father, — 

We  are  French  Catholics,  deeply  attached  to  our 
faith  and  our  worship,  but  with  free  minds  and 
resolute  wills.  With  the  affectionate  boldness  of 
sons  addressing  their  father  we  venture  to  set  forth 
to  Your  Holiness  the  grave  consequences  that  would 
result  from  a  rejection,  pure  and  simple,  of  the 
religious  associations  {associations  cultuelles).  Our 
names  will  not  appear  beneath  this  letter.  It  is  not 
indeed  that  we  object  to  taking  the  responsibility  of 
our  step,  but,  after  the  reception  given  three  months 
ago  to  the  letter  of  the  Academicians  and  jurists,  many 
of  whom  are  our  friends  or  colleagues,  after  the  cam- 
paign of  base  insinuations,  of  clumsy  and  sometimes 
coarse  irony,  conducted  by  a  certain  religious  Press 
against  the  men  who  signed  this  document — a 
document     nevertheless    most     dignified    in     tone, 

deferential  in  form  and  inspired  by  lofty  ideals — 

197 


igS  MODERNISM 

it  seemed  best  to  us  to  let  our  remarks  speak  for 
themselves,  with  no  support  beyond  that  of  reason 
and  truth. 

It  would  be  puerile  and  even  wrong  to  seek  to 
conceal  from  you,  Holy  Father,  the  impression 
produced  by  your  recent  Encyclical  Letter  to  the 
French  episcopate. 

In  enlightened  circles,  that  is,  among  all  those 
professors,  doctors,  barristers,  engineers,  manufac- 
turers and  merchants  who  are  bound  to  Catholicism 
not  only  by  their  baptism  but  by  very  definite 
religious  acts  which  they  perform  unhesitatingly  at 
the  chief  stages  in  their  life;  among  the  cultivated 
and  thoughtful  middle-classes  who  are  much  given 
to  argument,  but  whose  reasonable  opinion  always 
ends  by  becoming  the  opinion  of  the  country,  there 
has  been  immense  surprise,  and  profound  and  painful 
disappointment.  In  families  where  Catholicism  is 
most  alive,  as  well  as  in  those  where  faith  is  more 
lukewarm,  everyone's  religion  and  patriotism  has 
suffered  a  sort  of  pang.  Relations  and  friends  could 
not  meet  without  immediately  asking  one  another 
if  this  decision — which  seems  inspired  by  principles 


PETITION  199 

to  which  we  are  no  longer  accustomed — would  not 
precipitate  the  country  into  a  veritable  civil  war — 
into  what  the  ancients  called  "  inexpiable  "  war. 

It  is  well  that  you  should  know  also,  Holy  Father, 
that  if  your  letter  has  saddened  all  good  citizens  it 
has  rejoiced,  on  the  other  hand,  all  the  fomenters  of 
violence,  hatred  and  discord  who  for  thirty-five 
years  have  been  the  irreconcilable  and  systematic 
opponents  of  the  government  of  the  Republic,  and 
regard  every  event,  at  home  or  abroad,  which  is 
calculated  to  embarrass  this  loathed  regime,  as  a 
triumph  for  their  cause.  To  be  convinced  of  this 
one  need  only  make  a  list  of  the  Paris  and  pro- 
vincial papers,  and  collect  together  the  innumerable 
articles  devoted  to  the  Encyclical,  The  applause 
has  come  solely  from  the  recognised  supporters  of 
royalism,  imperialism  and  anti-Semitism.  After 
having  for  ten  years  openly  or  hypocritically  revolted 
against  the  wise  directions  of  your  great  predecessor, 
they  are  to-day  loudly  proclaiming  their  zeal — a 
purely  verbal  one — for  religion,  because  it  is  the  only 
means  left  to  them  of  winning  back  the  simple  and 
ignorant  masses  which  have  deserted  their  standard. 
But  the  French  democracy  has  too  often  seen  them 


200  MODERNISM 

at  work  to  be  duped  by  these  demonstrations.  It 
knows  that  for  these  incorrigible  mischief-makers 
rehgion  has  never  been  aught  else  than  a  mask  to  be 
thrown  aside  when  the  comedy  is  over. 

But,  Holy  Father,  when  it  sees  who  applaud  you, 
this  same  democracy  will  be  led  to  the  conclusion 
that  in  our  country  the  cause  of  Catholicism  is 
definitely  bound  up  with  that  of  aU  the  defeated 
parties.  And  as  France  is  determined,  above  all 
else  (the  voting  in  the  elections  has  shown  this  more 
and  more  clearly  and  eloquently),  to  maintain  the 
form  of  government  which  she  has  chosen  for  herself, 
at  the  moment  when  she  is  about  to  enter  upon  far- 
reaching  social  reforms  which  are  sending  a  thrill  of 
hope  through  her  people,  so  nobly  enamoured  of 
justice  and  right,  is  there  not  fear  of  her  making 
religion  pay  dear  for  the  indiscretion  which  the 
leaders  of  Catholicism  would  commit  if  they  once 
more  cast  in  their  lot  with  the  worst  enemies  of  the 
Republic  ? 

That  the  Law  of  Separation  must  be  considered 
bad,  that  it  contains  mean  and  unjust  provisions  in 
regard  to  various  persons,  that  several  of  its  articles 
are  perfidious  attempts  upon  the  liberties  which  the 


PETITION  20I 

Church  requires  for  the  exercise  of  her  ministry — all 
this  not  one  of  your  sons  would  think  of  *  denying 
after  your  solemn  condemnation  of  the  Law  in  the 
Encyclical  Vehementer.  What  needed  saying  in  the 
name  of  God  and  of  the  supreme  interests  of  which 
you  are  the  guardian  was  said  by  you  on  February 
II,  in  very  dignified  and  forcible  terms,  to  which  the 
whole  of  Catholic  France  seems  to  have  subscribed. 
But,  this  question  of  principal  once  out  of  dispute, 
truth  compels  us  to  recognise  that  the  Law,  as  it  has 
left  the  Chambers,  while  not  entirely  purged  of  all 
the  vexatious  and  illogical  provisions  of  the  original 
draft,  does  nevertheless  offer  very  real  advantages. 
These  advantages  are  so  important  that  certain  of 
our  legislators  have  considered  them  excessive,  and 
others,  more  friendly  and  in  no  way  partisans,  have 
declared,  on  the  strength  of  them,  in  perfect  good 
faith,  that  the  Law  is  genuinely  liberal.  The  most 
considerable  of  these  advantages  is  undoubtedly  the 
freedom  of  nomination  to  ecclesiastical  appointments. 
But  there  are  others  :  the  gratuitous  handing  over 
of  the  places  of  worship  for  an  unlimited  period ;  the 
provisional  but  renewable  possession  of  the  bishops' 
palaces,    the    presbyteries    and    the    seminaries;  the 


202  MODERNISM 

entrusting  to  the  associations  cultuelles  of  the  ad- 
ministration, subject  to  a  purely  formal  supervision, 
of  the  property,  amounting  to  two  hundred  million 
francs,  which  forms  the  existing  patrimony  of  the 
churches  in  France;  and  lastly,  the  pensions  and 
grants  which,  limited  as  they  are,  at  least  ensure  for 
our  priests  the  "necessities  of  life  for  the  time  being. 
The  people  will  never  be  convinced  that  a  law  which 
makes  such  provisions  for  the  benefit  of  the  Church 
is  a  law  absolutely  hostile  to  religion.  In  any  case, 
those  who  are  most  in  touch  with  parliamentary 
affairs  regard  them  as  the  maximum  of  concessions 
that  it  was  possible  to  obtain  from  the  French 
Chambers  at  the  present  time. 

But,  Holy  Father,  if  the  true  meaning  of  your 
Encyclical  is  indeed  that  attributed  to  it  by  our 
legislators  and  our  journalists,  these  advantages, 
which  were  not  all  contained  in  the  first  draft  of  the 
Law  but  have  been  extorted  at  the  cost  of  so  much 
labour  and  eloquence  by  the  defenders  of  liberty, 
will  be  lost  in  a  few  months.  You  cannot  be  ignorant 
of  what  will  be  the  terrible,  but  none  the  less  certain 
and  legal  situation  of  the  French  Church  when  it 
sees  with  anguish  the  year  1907  dawn  upon  it.     Our 


PETITION  203 

fifty  thousand  cathedrals,  churches  and  chapels  wiU 
revert  to  the  State  or  the  communes,  which  will  have 
the  right  to  dispose  of  them  in  course  of  time  as  they 
please;  the  bishops  and  priests,  driven  forth  from 
their  palaces  and  presbyteries,  will  be  forced  to  seek 
shelter  elsewhere  for  themselves  and  their  families; 
their  parochial  or  diocesan  archives,  so  indispensable 
to  the  normal  working  of  Catholic  life,  will  be  con- 
fiscated and  will  fall  into  the  hands  of  people  who  will 
not  have  much  respect  for  the  secrets  they  preserve. 
At  the  same  time  the  pensions  and  grants  will 
probably  be  suppressed  by  way  of  reprisal,  and  the 
entire  maintenance  of  the  clergy  will  fall  upon  the 
faithful ;  and  there  are  no  grounds  for  thinking  that 
the  latter  will  long  be  willing  or  able  to  provide  the 
forty  million  francs  needed  for  the  support  of  the 
priests,  and  the  further  twenty  millions  required  for 
Church  expenses.  The  seminaries,  "  great "  and 
"  little,"  of  which  the  buildings  are  for  the  most  part 
State  property,  wiU  be  closed,  the  supply  of  priests 
will  be  dried  up  at  its  source,  and  one  cannot  but 
ask  what  provision  there  will  then  be  for  the  serving 
of  the  parishes.  Divine  service  being  thus  reduced 
to  a  strictly  private  affair,  under  the  suspicion  of  the 


204  MODERNISM 

political  authorities,  and  forbidden  to  the  families  of 
our  seven  hundred  thousand  officials,  it  is  to  be  ex- 
pected that  in  a  country  like  ours,  where  faith  is  so 
much  shaken,  where  respect  for  other  men  is  so 
powerful,  where  the  State  has  at  its  disposal  an 
almost  unlimited  power  of  intimidation,  innumerable 
defections  will  take  place.  After  a  few  years,  even, 
of  such  a  state  of  things  it  would  be  a  miracle  if  the 
Catholic  Church  had  not  lost  the  greater  part  of  those 
who  still  remain  faithful  to  her.  And  henceforth  we 
may  regard  it  as  certain  that  Protestantism,  enjoying 
the  favour  of  the  State  by  reason  of  its  associations 
cultuelles  which  are  even  now  formed  and  ready  to 
start  work,  will  quickly  gain  many  positions  which 
we  shall  be  compelled  to  abandon,  and  will  gradually 
threaten  to  install  itself  in  our  churches  and  presby- 
teries, and,  above  all,  in  the  hearts  of  the  faithful. 

The  prospect  of  such  wide-spread  ruin,  of  moral 
and  material  distress  so  near  and  so  inevitable, 
would  not,  however,  be  discouraging  to  us  Christians 
if,  in  this  conflict  between  Your  Holiness 's  decisions 
and  the  legislation  of  the  Republic,  there  were  at  stake 
one  of  those  questions  of  dogma  or  morals  on  which  it 
is  evident  to  all  that  the  Church  cannot  yield  without 


PETITION  205 

ceasing  to  be  what  she  has  always  been  and  what  she 
must  continue  to  be  if  she  is  to  remain  the  Church  of 
Jesus  Christ. 

But  we  will  venture  to  ask  you  publicly  and  aloud 
what  thousands  of  Catholics  are  asking  each  other  in 
a  low  voice — whether  Catholic  dogma  is  really 
endangered  by  the  Separation  Law  ? 

Catholics  we  are,  for  we  stand  by  your  side; 
Catholics  we  shall  continue,  even  if  our  country  is 
torn  in  two  by  a  fratricidal  war,  for,  whatever  happens, 
by  your  side  we  will  remain.  But,  Holy  Father,  do 
not  be  angry  with  us  because  we  live  in  a  land  of 
clear  ideas.  Our  language,  which  you  do  not  know, 
and  our  mind,  which  with  its  age-long  habits  of 
frankness  has  not  been  explained  to  you,  are  opposed 
to  indefinite  situations  and  enigmatic  formulae.  You 
will  not,  we  trust,  disapprove  if  we  are  desirous  to 
learn  the  true  and  valid  reasons  for  this  unexpected 
non  possumus,  the  grounds  of  this  verdict  for  which 
we  were  so  unprepared,  and  from  which,  as  you 
yourself  admit,  "  so  many  and  great  trials  "  will 
result. 

Many  voices,  not  all  of  them  disinterested,  have 
been  telling  you,  very  cleverly  and  for  a  long  time, 


2o6  MODERNISM 

that  to  allow  the  establishment  of  the  associations 
cultuelles  (into  which  the  religious  element  is  only 
introduced  by  the  Law  under  a  form  that,  though 
doubtless  "  certain  and  legal,"  is  implicit  and 
general)  would  be  to  allow  authority  to  emanate 
from  the  faithful  in  association  and  not  from  the 
hierarchy.  You  have  been  fearful  lest  democratic 
government  should  invade  the  Church.  But  on  a 
sounder  view  of  things  the  Law,  with  the  guarantees 
which  the  State,  while  it  did  not  enjoin  them,  did  not 
forbid  the  Church  to  enjoin  upon  the  associations, 
does  not  seem  to  us  to  have  assigned  to  the  laity  a 
much  more  important  part,  or  a  very  different  one, 
from  that  which  has  long  been  theirs,  namely,  to 
provide  the  priests  and  bishops  with  the  financial 
resources  which  they  will  need  to-morrow  still  more 
than  to-day.  And  even  if  their  part  were  to  become 
a  little  more  important  why  should  Your  Holiness 
be  alarmed?  Was  not  that  one  of  the  reforms  which, 
in  his  spiritual  testament,  the  pious  and  by  no  means 
revolutionary  Cardinal  Manning  most  desired  ?  Ought 
we,  then,  to  regret  those  glorious  and  fruitful  days 
when  the  faithful,  having  more  voice  in  the  destinies 
of  the  Church,  played  a  far  more  considerable  part 


PETITION  207 

than  will  ever  be  theirs  now,  in  nominating   their 
priests  and  bishops? 

Must  not  one  or  other  of  these  considerations  have 
impressed  the  sixty-four  bishops  of  France  who 
assembled  at  the  end  of  May  to  find  some  way  of 
reconciling  "  the  immutable  rights  of  the  Roman 
Pontiff"  with  loyalty  to  our  national  institutions? 
The  problem  of  harmonising  the  rights  of  the  law  and 
of  the  hierarchy  was  plainly  not  very  difficult,  since 
two  days  of  deliberation  sufficed  to  settle  it  very 
simply  and  wisely.  For  we  now  know,  beyond  all 
possibility  of  doubt,  what  was  said  and  done.  Un- 
happily it  was  not  you,  Holy  Father,  who  told  us. 
The  skilfully-prepared  text  of  your  Encyclical  left 
us  in  danger  of  ignorance  of  the  truth.  To-day  we 
know  that  our  bishops,  in  spite  of  the  threats,  insults 
and  subtle  instigations  of  a  great  party,  had,  after 
invoking  the  aid  of  the  Holy  Ghost  and  considering 
the  welfare  of  France,  decided  by  an  important 
majority  loyally  to  make  trial  of  the  Law,  and  had 
accepted  unanimously  the  scheme  for  associations 
fahriciennes,  "  at  once  legal  and  canonical,'"  put 
forward  by  a  discreet  archbishop.  We  know  also 
that  Your  Holiness  has  thought  fit  to  give  preference, 


2o8  MODERNISM 

over  these  serious  and  ripe  decisions  of  the  whole 
episcopate  of  the  greatest  of  the  Cathohc  churches, 
to  the  resolutions  secretly  arrived  at  by  a  commission 
of  German,  Italian  and  Spanish  prelates,  in  which 
the  Church  of  France  was  represented  by  a  single 
Frenchman  only,  who  was  powerless  in  the  midst  of 
so  many  others.  It  is  for  history  to  decide  who  was 
responsible.  We  do  not  protest  in  the  face  of  your 
supreme  authority,  but,  in  sorrow  and  fear,  we  cry 
out  to  you,  Holy  Father :  "  There  is  something  that 
we  do  not  understand,  that  the  heads  of  our  dioceses 
understand  no  more  than  we  do.  In  spite  of  their 
official  declarations  we  can  divine  that  their  minds, 
like  those  of  all  of  us,  are  in  a  state  of  disturbance 
that  nothing  can  allay." 

There  must  have  been  something  else.  We  do 
not  conceal  from  ourselves  the  fact  that  a  gratuitous 
insult  has  been  offered  to  Your  Hohness  by  the 
elaboration  and  promulgation,  without  your  assist- 
ance and  without  the  participation  of  the  Church's 
representatives,  of  this  Law  inspired  by  hostility  to 
religion,  a  law  the  real  scope  of  which  will  remain 
unknown  as  long  as  it  has  not  been  tried.  This 
insult  has  been  as  bitter  and  as  mortifying  to  us  as  to 


PETITION  209 

you,  since  it  was  intended  to  mark  in  the  eyes  of  all 
men  the  decay  of  Christian  belief  in  the  nation. 
Doubtless  in  this  land  of  chivalry,  where  men  worship 
honour  above  all  else,  if  the  Church's  government  were 
like  any  other  government  people  would  have  recog- 
nised that  reprisals  were  justified,  and  would  have 
applauded  the  proud  gesture  with  which  you  would 
have  said  to  those  who  had  insulted  you :  "  You  are 
a  whole  nation,  a  great  and  mighty  nation.  You  are 
strong.  I  am  but  an  old  man,  and  I  stand  alone. 
But  I  have  to  defend  the  honour  of  my  God,  of  the 
Church  and  of  some  two  hundred  and  sixty  pontiffs 
who  have  done  before  me  what  others  will  do  after 
me.     You  wish  for  war.     I  accept  the  invitation." 

Yes!  But  you  are  other  and  greater  than  your 
adversaries.  You  are  the  Vicar  of  Jesus  Christ. 
Your  kingdom  is  a  kingdom  of  peace,  of  meekness,  of 
forgiveness.  You  are  the  Head  of  those  to  whom 
Jesus  gave  the  commandment  to  love  not  only  those 
who  do  good  unto  them  but  also  those  who  do  them 
evil.  To  those  who,  not  having  understood  the 
Gospel,  might  reproach  you  for  not  hurling  your 
anathema,  you  might  also  reply  that  a  nation  is  one 

through  all  its  generations  and  that  a  moment  of  ill- 
o 


210  MODERNISM 

humour  ought  not  to  efface  the  memory  of  twelve 
hundred  years  of  splendid  devotion,  of  the  generosity 
of  a  people  which  gave,  without  counting,  its  gold,  its 
love  and  its  life-blood  to  the  successors  of  St  Peter. 
When,  after  enduring  fifteen  years  of  ill-natured  and 
irritating  persecution,  Leo  XIII.  signed  a  peace  with 
Germany  under  Prince  Bismarck,  and  sanctioned  a 
legislation  which  was  undoubtedly  more  aggressive 
than  that  of  our  law-makers,  we  French  Catholics 
did  not  complain  that  the  Pope  had  shown  too  much 
magnanimity  and  forgetfulness  of  injuries,  or  shown 
it  too  early.  Being  what  we  are,  we  shall  never  be 
able  to  understand  how  Pius  X.  can  be  less  tolerant 
towards  France  than  Leo  XIII.  was  generous  to 
Germany.  In  the  evil  days  of  that  terrible  year 
when  France  was  in  her  agony,  do  you  remember, 
Holy  Father,  how,  if  we  stood  alone  and  our  allies 
failed  us,  that  was  solely  because  the  head  of  the 
French  government  refused  to  the  last  to  abandon 
Rome,  the  city  of  the  Popes,  to  those  who  had  long 
been  coveting  her,  and  how  if  certain  regiments 
were  missing  in  our  first  battles  it  was  because  the 
road  was  so  long  from  the  Papal  barracks  to  the 
plains  of  Alsace? 


PETITION  211 

To  some  people,  it  is  true,  your  Encyclical  seems 
not  so  much  a  definite  and  final  refusal  as  an  invita- 
tion to  open  negotiations  and  to  modify  the  Law. 
Such  a  step  might  perhaps  have  been  possible 
yesterday,  before  this  great  outburst;  it  would 
undoubtedly  have  been  so  at  the  time  when  the  Law 
was  under  discussion,  if  Your  Holiness  had  authorised 
someone  to  present,  in  your  name,  some  firm  proposals. 
Alas!  it  is  out  of  the  question  to-day;  it  is  now 
either  too  late  or  too  early.  Catholics  who  are  aware 
of  the  political  situation  have  no  illusions.  You  will 
have  learnt  from  the  Press  the  unanimous,  the 
perfectly  resolute  and  the  perfectly  independent 
attitude  of  the  principal  groups  of  the  democracy. 
The  most  moderate  sections  have  quietly  repeated 
that  all  the  citizens  of  the  State,  whoever  they  may 
be,  must  obey  the  Law,  and  that  the  Government 
will  quell  all  opposition.  The  advanced  parties, 
which  are  powerful,  and  whose  progress  nothing  has 
yet  availed  to  stop,  are  loudly  rejoicing  that  they  will 
be  able  to  continue  for  many  years  their  anti-clerical 
agitation — of  all  policies  the  easiest  and  the  most 
popular.  And  if  some  among  us  had  still  doubts 
as  to  the  real  opinion  of  the  country  at  bottom,  that 


212  MODERNISM 

opinion  has  just  made  itself  heard  through  the 
medium  of  the  conseils  gcneraux.  It  neither  hesi- 
tates nor  discusses.  Dread  and  imperious  as  the 
voice  of  the  peoples,  it  demands  "  the  full  and 
energetic  application  "  of  a  law  which  has  been 
signally  approved  by  the  vote  of  the  nation,  a  law 
which  we  Catholics  ourselves  appear  to  have  im- 
plicitly accepted  by  at  once  availing  ourselves  of 
those  of  its  articles  which  are  in  our  favour.  In  fine, 
Holy  Father,  if  the  discussion  closed  by  the  vote  of 
the  Chambers  were  re-opened  you  may  be  sure  that 
any  modifications  introduced  into  the  text  would 
but  aggravate  our  position. 

It  is  a  solemn  and  decisive  moment.  Hencefor- 
ward evep.ts  will  move  fast.  The  violence  of  the 
violent  will  increase  and  grow  fiercer.  In  company 
with  the  majority  of  our  bishops  and  the  great  major- 
ity of  our  fellow-Catholics  who  are  capable  of  thought, 
we  are  convinced  that  it  is  still  possible  to  avoid  a 
battle.  If  there  is  a  battle,  Holy  Father,  we  shall  fight 
with  you  and  for  you.  Permit  us,  however,  to  remind 
you  of  the  by  no  means  encouraging  conditions  under 
which  the  struggle  will  take  place. 

The  Catholics  who  are  implicated  in  the  excesses 
of  a  political  faction  which  is  more  turbulent  than 


PETITION  213 

intelligent  are  a  minority.  Certain  scenes  tliat 
occurred  when  the  inventories  were  taken  haVe 
shown  their  wishes  and  intentions;  but  the  results 
of  the  parliamentary  elections  which  followed  soon 
after  have  proved  how  extremely  limited  is  their 
influence  and  how  hopelessly  poor  is  their  organisa- 
tion. 

As  for  the  dark  masses  of  the  democracy  which  are 
slowly  rising  to  attack  our  ancient  social  institutions, 
we  are  willing  to  believe  that  they  are  not  wholly 
irreligious;  they  retain  a  memory  and  desire  for 
a  few  of  the  Church's  rites;  but  they  do  not  be- 
lieve; th'ey  are  moving  towards  materialism  and 
atheism.  Although  our  clergy  are  recruited  from 
the  people,  although  they  do  not  cease  to  show  the 
most  entire  devotion  to  it,  they  are  no  longer  safe 
from  gross  insults.  The  mere  sight  of  a  cassock 
irritates  the  working-man.  At  the  great  stages  in 
life,  baptisms,  marriages,  funerals,  the  traditional 
and  hieratic  ceremonies,  celebrated  in  a  dead 
language,  are  becoming  more  and  more  incompre- 
hensible to  him.  In  the  fragments  of  the  Gospel 
which  he  hears  read,  he  can  no  longer  recognise  the 
sweet   and  potent  voice  which  has   enriched  with 


214  MODERNISM 

divine  consolation  so  many  of  the  poor  throughout 
the  ages. 

The  attitude  of  the  intellectual  world  towards  the 
Church  inspires  us  with  other  and  still  more  dis- 
quieting fears.  Yawning  breaches  have  been  opened 
in  the  ramparts  of  the  Holy  City.  There  are  many 
deserters.  As  for  those  who  continue  to  adhere 
without  enthusiasm  to  the  teaching  of  the  Church, 
why  should  we  conceal  from  you,  Holy  Father, 
that  their  perplexity,  already  great  in  face  of  so 
many  questions  that  are  insoluble  or  have  been  most 
regrettably  settled  in  defiance  of  science,  has  been 
much  increased  by  some  of  your  recent  decisions? 
The  strong  words  of  a  Catholic  who  is  not  affected 
by  any  mania  for  innovations,  and  whose  counsels 
had  some  weight  with  your  predecessor,  must  not  be 
forgotten  indefinitely:  "When  the  assembly  of  the 
French  bishops  has  decided  what  the  Church's 
attitude  is  to  be  in  face  of  the  Separation  Law,  we 
shall  ask  it  to  try  to  tell  us,  defining  them  with 
both  breadth  and  precision,  what  means  are  at  the 
Church's  disposal  to  resist  the  onslaught  of  free 
thought.  Mere  lamentations  will  not  suffice,  nor 
invectives  against  freemasonry,  nor  manoeuvres  at 


PETITION  215 

the  elections,  nor  literature  and  politics  generally. 
Something  else  must  be  sought  and  found." 

In  raising  our  voice  towards  your  apostolic  throne, 
Holy  Father,  we,  who  respect  your  decisions  while  we 
deplore  them,  have  been  careful  to  separate  ourselves 
from  those  mischief-making  Catholics  whose  blindness 
has  led  us  to  the  verge  of  an  abyss.     History,  which 
will  judge  between  them  and  us,  will  denounce  their 
lack  of  Christian  feeling  as  much  as  their  lack  of 
critical  sense.     But  at  the  same  time  we  have  been 
careful  to  distinguish  ourselves  from  those  fawning 
Catholics    whose    constant    flattery    and    equivocal 
silence  is  not  what  one  was  entitled  to  expect  from 
their  religious  conscience  and  the  clear-sightedness 
which  should  accompany  their  patriotism.     We  have 
been  prompted  by  our  love  for  the  Church,  of  which, 
in  spite  of  all  things,  there  is  no  more  reason  to 
despair  in  our  land  than  elsewhere.     We  have  like- 
wise been  prompted  by  the  sacred  interests  of  France, 
a  country  as  noble  in  the  present  as  she  has  been  in 
the   past.     And  if   it  is  true  that  the  vote  of  the 
bishops  appointed  under  the  Concordat,  when  con- 
fronted with  a  law  of  their  own  country,  drew  from 
you  that  cry  which,  intended  as  a  reproach,  will 


2i6  MODERNISM 

remain  the  highest  of  eulogies,  "  They  have  voted 
as  Frenchmen!  ",  we  give  you  to  know,  Holy  Father, 
that  the  real  France,  the  France  which  does  not  plot 
and  agitate  and  intrigue,  but  thinks  and  toils,  was 
on  that  day  entirely  with  her  bishops. 

The  most  marvellous  daughter  of  old  France, 
whom  our  little  children  invoke  on  their  knees  and 
whom  you  are  about  to  make  a  saint  to  be  prayed 
to  in  church — Joan  of  Arc — was  moved  to  tears 
when  the  archangels  came  down  from  heaven  to  tell 
her  of  "  the  great  pity  which  was  in  the  kingdom  of 
France." 

Forgive  us,  Father  of  all  Christians,  for  having 
ventured  to  tell  you,  while  there  is  yet  time,  of  the 
great  pity  there  is  at  this  moment  in  the  minds  of  the 
rulers  of  our  dioceses  and  of  the  best  of  their  flock,  in 
the  minds  of  our  wives,  our  daughters,  our  mothers, 
in  the  minds  of  all  those  who  realise  that  Catholicism 
is  still  bound  up  with  the  destinies  of  our  great 
country  and  of  a  civilisation  which  will  never  re- 
nounce the  principles  of  the  French  Revolution,  but 
which  traces  its  origin  to  a  more  distant  and  a  higher 
source :  to  the  Gospel  and  the  very  heart  of  Christ. 
A  Group  of  French  Catholics. 


APPENDIX  III 

DECREE  OF  THE   HOLY   ROMAN   AND 
UNIVERSAL   INQUISITION. 

{Lamentabili  Sane  Exitu) 

Wednesday,  July  3,  1907. 
With  truly  lamentable  results  our  age,  intolerant 
of  all  check  in  its  investigations  of  the  ultimate  causes 
of  things,  not  unfrequently  follows  what  is  new  in 
such  a  way  as  to  reject  the  legacy,  as  it  were,  of  the 
human  race  and  thus  fall  into  the  most  grievous 
errors.  These  errors  will  be  all  the  more  pernicious 
when  they  affect  sacred  disciplines,  the  interpretation 
of  the  Sacred  Scripture,  the  principal  mysteries  of  the 
faith.  It  is  to  be  greatly  deplored  that  among 
Catholics  also  not  a  few  writers  are  to  be  found  who, 
crossing  the  boundaries  fixed  by  the  Fathers  and  by 
the  Church  herself,  seek  out,  on  the  plea  of  higher 
intelligence  and  in  the  name  of  historical  considera- 
tions, that  progress  of  dogmas  which  is  in  reahty  the 

corruption  of  the  same. 

217 


2i8  MODERNISM 

But  lest  errors  of  this  kind,  which  are  being  daily 
spread  among  the  faithful,  should  strike  root  in  their 
minds  and  corrupt  the  purity  of  the  faith,  it  has 
pleased  His  Holiness  Pius  X.,  by  Divine  Providence 
Pope,  that  the  chief  among  them  should  be  noted  and 
condemned  through  the  office  of  this  Holy  Roman 
and  Universal  Inquisition. 

Wherefore  after  a  most  diligent  investigation,  and 
after  having  taken  the  opinion  of  the  Reverend 
Consulters,  the  Most  Eminent  and  Reverend  Lords 
Cardinals,  the  General  Inquisitors  in  matters  of  faith 
and  morals,  decided  that  the  following  propositions 
are  to  be  condemned  and  proscribed,  as  they  are,  by 
this  general  Decree,  condemned  and  proscribed : 

1.  The  ecclesiastical  law,  which  prescribes  that 
books  regarding  the  Divine  Scriptures  are  subject  to 
previous  censorship,  does  not  extend  to  critical 
scholars  or  students  of  the  scientific  exegesis  of  the 
Old  and  New  Testament. 

2.  The  Church's  interpretation  of  the  Sacred  Books 
is  not  indeed  to  be  contemned,  but  it  is  subject  to  the 
more  accurate  judgment  and  to  the  correction  of  the 
exegetes. 

3.  From  the  ecclesiastical  judgments  and  censures 
passed  against  free  and  more  scientific  {cuUiorcm\ 


SYLLABUS  219 

exegesis,  it  may  be  gathered  that  the  faith  proposed 
by  the  Church  contradicts  history  and  that  the 
Cathohc  dogmas  cannot  really  be  reconciled  with  the 
true  origins  of  the  Christian  religion. 

4.  The  magisterium  of  the  Church  cannot,  even 
through  dogmatic  definitions,  determine  the  genuine 
sense  of  the  Sacred  Scriptures. 

5.  Since  in  the  deposit  of  the  faith  only  revealed 
truths  are  contained,  under  no  respect  does  it  apper- 
tain to  the  Church  to  pass  judgment  concerning  the 
assertions  of  human  sciences. 

6.  In  defining  truths  the  Church  learning  (discens) 
and  the  Church  teaching  (docens)  collaborate  in  such 
a  way  that  it  only  remains  for  the  Church  docens  to 
sanction  the  opinions  of  the  Church  discens. 

7.  The  Church,  when  it  proscribes  errors,  cannot 
exact  from  the  faithful  any  internal  assent  by  which 
the  judgments  issued  by  it  are  embraced. 

8.  Those  who  treat  as  of  no  weight  the  condemna- 
tions passed  by  the  Sacred  Congregation  of  the  Index 
or  by  the  other  Roman  Congregations  are  free  from 
all  blame. 

9.  Those  who  believe  that  God  is  really  the  author 
of  the  Sacred  Scripture  display  excessive  simplicity 
or  ignorance. 


220  MODERNISM 

10.  The  inspiration  of  the  books  of  the  Old  Testa- 
ment consists  in  the  fact  that  the  Israehte  writers 
have  handed  down  rehgious  doctrines  under  a 
pecuhar  aspect,  either  httle  or  not  at  all  known  to  the 
Gentiles. 

11.  Divine  inspiration  is  not  to  be  so  extended  to 
the  whole  Sacred  Scripture  that  it  renders  its  parts, 
all  and  single,  immune  from  all  error. 

12.  The  exegete,  if  he  wishes  to  apply  himself 
usefully  to  biblical  studies,  must  first  of  all  put  aside 
all  preconceived  opinions  concerning  the  super- 
natural origin  of  the  Sacred  Scripture,  and  interpret 
it  not  otherwise  than  other  merely  human  documents. 

13.  The  Evangelists  themselves  and  the  Christians 
of  the  second  and  third  generation  arranged  {digesser- 
unt)  artificially  the  evangelical  parables,  and  in  this 
way  gave  an  explanation  of  the  scanty  fruit  of  the 
preaching  of  Christ  among  the  Jews 

14.  In  a  great  many  narrations  the  Evangelists 
reported  not  so  much  things  that  are  true  as  things 
which  even  though  false  they  judged  to  be  more 
profitable  for  their  readers. 

15.  The  Gospels  until  the  time  the  canon  was 
defined  and  constituted  were  increased  by  additions 


SYLLABUS  221 

and  corrections;  hence  in  them  there  remained  of 
the  doctrine  of  Christ  only  a  faint  and  uncertain 
trace. 

i6.  The  narrations  of  John  are  not  properly 
history,  but  the  mystical  contemplation  of  the 
Gospel;  the  discourses  contained  in  his  Gospel  are 
theological  meditations,  devoid  of  historical  truth, 
concerning  the  mystery  of  salvation. 

17  The  Fourth  Gospel  exaggerated  miracles  not 
only  that  the  wonderful  might  stand  out  but  also 
that  they  might  become  more  suitable  for  signifying 
the  work  and  the  glory  of  the  Word  Incarnate. 

18.  John  claims  for  himself  the  quahty  of  a 
witness  concerning  Christ ;  but  in  reality  he  is  only  a 
distinguished  witness  of  the  Christian  hfe,  or  of  the 
life  of  Christ  in  the  Church,  at  the  close  of  the  first 
century. 

19.  Heterodox  exegetes  have  expressed  the  true 
sense  of  the  Scriptures  more  faithfully  than  CathoHc 
exegetes. 

20.  Revelation  could  be  nothing  but  the  con- 
sciousness acquired  by  man  of  his  relation  with  God. 

21.  Revelation,  constituting  the  object  of  CathoHc 
faith,  was  not  completed  with  the  Apostles. 


222  MODERNISM 

22.  The  dogmas  which  the  Church  gives  out  as 
revealed  are  not  truths  which  have  fallen  down  from 
heaven,  but  are  an  interpretation  of  religious  facts, 
which  the  human  mind  has  acquired  by  laborious 
efforts. 

23.  Opposition  may  and  actually  does  exist 
between  the  facts  which  are  narrated  in  Scripture 
and  the  dogmas  of  the  Church  which  rest  on  them; 
so  that  the  critic  may  reject  as  false  facts  which  the 
Church  holds  as  most  certain. 

24.  The  exegete  is  not  to  be  blamed  for  construct- 
ing premises  from  which  it  follows  that  the  dogmas 
are  historically  false  or  doubtful,  provided  he  does 
not  directly  deny  the  dogmas  themselves. 

25.  The  assent  of  faith  rests  ultimately  on  a  mass 
of  probabilities. 

26.  The  dogmas  of  faith  are  to  be  held  only  accord- 
ing to  their  practical  sense,  that  is,  as  preceptive 
norms  of  conduct,  but  not  as  norms  of  believing. 

27.  The  Divinity  of  Jesus  Christ  is  not  proved  from 
the  Gospels;  but  is  a  dogma  which  the  Christian 
conscience  has  derived  from  the  notion  of  the 
Messias. 

28.  Jesus,  while  He  was  exercising  His  ministry, 


SYLLABUS  223 

did  not  speak  with  the  object  of  teaching  that  He 
was  the  Messias,  nor  did  His  miracles  tend  to  prove 
this. 

29.  It  is  lawful  to  beHeve  that  the  Christ  of  history 
is  far  inferior  to  the  Christ  who  is  the  object  of 
faith. 

30.  In  all  the  evangelical  texts  the  name  Son  of 
God  is  equivalent  only  to  Messias,  and  does  not  at  all 
signify  that  Christ  is  the  true  and  natural  Son  of  God. 

31.  The  doctrine  concerning  Christ  taught  by  Paul, 
John,  the  Councils  of  Nicea,  Ephesus,  and  Chalcedon, 
is  not  that  which  Jesus  taught,  but  that  which  the 
Christian  conscience  conceived  concerning  Jesus. 

32.  It  is  not  possible  to  reconcile  the  natural  sense 
of  the  Gospel  texts  with  the  sense  taught  by  our 
theologians  concerning  the  conscience  and  the  infall- 
ible knowledge  of  Jesus  Christ. 

33.  It  is  evident  to  everybody  who  is  not  led  by 
preconceived  opinions  that  either  Jesus  professed  an 
error  concerning  the  immediate  Messianic  coming,  or 
that  the  greater  part  of  His  doctrine  as  contained  in 
the  Gospels  is  destitute  of  authenticity. 

34.  The  critic  cannot  ascribe  to  Christ  a  knowledge 
circumscribed  by  no  limits  except  on  a  hypothesis 


224  MODERNISM 

which  cannot  be  historically  conceived,  and  which  is 
repugnant  to  the  moral  sense,  viz.,  that  Christ  as  man 
had  the  knowledge  of  God  and  yet  was  unwilling  to 
communicate  the  knowledge  of  a  great  many  things 
to  His  disciples  and  to  posterity. 

35.  Christ  had  not  always  the  consciousness  of  His 
Messianic  dignity. 

36.  The  Resurrection  of  the  Saviour  is  not  properly 
a  fact  of  the  historical  order,  but  a  fact  of  merely 
supernatural  order  neither  demonstrated  nor  demon- 
strable, which  the  Christian  conscience  gradually 
derived  from  other  facts. 

37.  Faith  in  the  Resurrection  of  Christ  was  in  the 
beginning  not  so  much  in  the  fact  itself  of  the 
Resurrection,  as  in  the  immortal  hfe  of  Christ  wdth 
God. 

38.  The  doctrine  of  the  expiatory  death  of  Christ  is 
not  Evangelical  but  Pauline. 

39.  The  opinions  concerning  the  origin  of  the 
sacraments  with  which  the  Fathers  of  Trent  were 
imbued  and  which  certainly  influenced  their  dogmatic 
canons  are  very  different  from  those  which  now 
rightly  obtain  among  historians  who  examine  into 
Christianity. 


SYLLABUS  225 

40.  The  sacraments  had  their  origin  in  the  fact  that 
the  Apostles  and  their  successors,  swayed  and  moved 
by  circumstances  and  events,  interpreted  some  idea 
and  intention  of  Christ. 

41.  The  sacraments  are  merely  intended  to  bring 
before  the  mind  of  man  the  ever-beneficent  presence 
of  the  Creator. 

42.  The  Christian  community  imposed  {induxit) 
the  necessity  of  baptism,  adopting  it  as  a  necessary 
rite,  and  adding  to  it  the  obligations  of  the  Christian 
profession. 

43.  The  practice  of  conferring  baptism  on  infants 
was  a  disciplinary  evolution,  which  became  one  of  the 
causes  why  the  sacrament  was  divided  into  two,  viz., 
baptism  and  penance. 

44.  There  is  nothing  to  prove  that  the  rite  of  the 
sacrament  of  confirmation  was  employed  by  the 
Apostles:  but  the  formal  distinction  of  the  two 
sacraments,  baptism  and  confirmation,  does  not 
belong  to  the  history  of  primitive  Christianity. 

45.  Not  everything  which  Paul  narrates  concerning 
the  institution  of  the  Eucharist  (i  Cor.  xi.  23-25)  is  to 
be  taken  historically. 

46.  In  the  primitive  Church  the  conception  of  the 
p 


226  MODERNISM 

Christian  sinner  reconciled  by  the  authority  of  the 
Church  did  not  exist,  but  it  was  only  very  slowly  that 
the  Church  accustomed  itself  to  this  conception. 
Nay,  even  after  penance  was  recognised  as  an  in- 
stitution of  the  Church,  it  was  not  called  a  sacra- 
ment, for  it  would  be  held  as  an  ignominious 
sacrament. 

47.  The  words  of  the  Lord:  Receive  ye  the  Holy 
Ghost ;  whose  sins  ye  shall  forgive  they  are  forgiven 
them,  and  whose  sins  ye  shall  retain  they  are  retained 
(John  XX.  22,  23)  do  not  at  all  refer  to  the  sacrament 
of  penance,  whatever  the  Fathers  of  Trent  may  have 
been  pleased  to  say. 

48.  James  in  his  Epistle  (vv.  14  and  15)  did  not 
intend  to  promulgate  a  Sacrament  of  Christ,  but  to 
commend  a  pious  custom,  and  if  in  this  custom  he 
happens  to  distinguish  {cernit)  a  means  of  grace,  it 
is  not  in  that  rigorous  manner  in  which  it  was 
received  by  the  theologians  who  laid  down  the  notion 
and  the  number  of  the  sacraments. 

49.  The  Christian  supper  gradually  assuming  the 
nature  of  a  liturgical  action,  those  who  were  wont  to 
preside  at  the  Supper  acquired  the  sacerdotal 
character. 


SYLLABUS  227 

50.  The  elders  who  filled  the  office  of  watching 
over  the  gatherings  of  the  faithful,  were  instituted  by 
the  Apostles  as  priests  or  bishops  to  provide  for  the 
necessary  ordering  {ordinationi)  of  the  increasing 
communities,  not  properly  for  perpetuating  the 
Apostolic  mission  and  power. 

51.  It  is  not  possible  that  matrimony  could  have 
become  a  sacrament  of  the  new  Law  until  later  in  the 
Church ;  for  in  order  that  matrimony  should  be  held 
as  a  sacrament  it  was  necessary  that  a  full  theological 
development  {explicatio)  of  the  doctrine  of  grace  and 
the  sacraments  should  first  take  place. 

52.  It  was  foreign  to  the  mind  of  Christ  to  found  a 
Church  as  a  Society  which  was  to  last  on  the  earth 
for  a  long  course  of  centuries;  nay,  in  the  mind  of 
Christ  the  Kingdom  of  Heaven  together  with  the  end 
of  the  world  was  about  to  come  immediately. 

53.  The  organic  constitution  of  the  Church  is  not 
immutable ;  but  Christian  society  like  human  society 
is  subject  to  perpetual  evolution. 

54.  Dogmas,  sacraments,  hierarchy,  both  as  re- 
gards the  notion  of  them  and  the  reality,  are  but 
interpretations  and  evolutions  of  the  Christian 
intelligence    which    by    external    increments    have 


228  MODERNISM 

increased  and   perfected   the   little  germ  latent  in 
the  Gospel. 

55.  Simon  Peter  never  even  suspected  that  the 
primacy  in  the  Church  was  entrusted  to  him  by 
Christ. 

56.  The  Roman  Church  became  the  head  of 
all  the  Churches  not  through  the  ordinance  of 
Divine  Providence  but  through  merely  political 
conditions. 

57.  The  Church  has  shown  herself  to  be  hostile  to 
the  progress  of  natural  and  theological  sciences. 

58.  Truth  is  not  any  more  immutable  than  man 
himself,  since  it  is  evolved  with  him,  in  him,  and 
through  him. 

59.  Christ  did  not  teach  a  determinate  body 
of  doctrine  applicable  to  all  times  and  to  all 
men,  but  rather  inaugurated  a  religious  movement 
adapted  or  to  be  adapted  for  different  times  and 
places. 

60.  Christian  doctrine  in  its  origin  was  Judaic, 
but  through  successive  evolutions  became  first 
Pauline,  then  Johannine,  and  finally  Hellenic  and 
universal. 

61.  It  may  be  said  without  paradox  that  there  is 


SYLLABUS  229 

no  chapter  of  Scripture,  from  the  first  of  Genesis  to 
the  last  of  the  Apocalypse,  which  contains  a  doctrine 
absolutely  identical  with  that  which  the  Church 
teaches  on  the  same  matter,  and  that,  therefore, 
no  chapter  in  Scripture  has  the  same  sense  for  the 
critic  and  for  the  theologian. 

62.  The  chief  articles  of  the  Apostolic  Symbol 
had  not  for  the  Christians  of  the  fist  ages  the 
same  sense  that  they  have  for  the  Christians  of  our 
time. 

63.  The  Church  shows  itself  unequal  to  the  task 
of  efficaciously  maintaining  evangelical  ethics,  be- 
cause it  obstinately  adheres  to  immutable  doctrines 
which  cannot  be  reconciled  with  modern  progress. 

64.  The  progress  of  science  requires  a  remodelling 
{ut  refornientur)  of  the  conceptions  of  Christian 
doctrine  concerning  God,  Creation,  Revelation,  the 
Person  of  the  Incarnate  Word,  Redemption. 

65.  Modern  Catholicism  cannot  be  reconciled  with 
true  science  unless  it  be  transformed  into  a  non- 
dogmatic  Christianity,  that  is  into  a  broad  and  liberal 
Protestantism. 

And  on  the  following  Thursday,  the  fourth  day  of 
the  same  month  and  year,  an  accurate  report  of  all 


230  MODERNISM 

this  having  been  made  to  our  Most  Holy  Lord  Pope 
Pius  X.,  his  HoHness  approved  and  confirmed  the 
Decree  of  the  Most  Eminent  Fathers,  and  ordered 
that  the  propositions  above  enumerated,  all  and 
several,  be  held  by  all  as  condemned  and  proscribed. 

Peter  Palombelli, 
liotary  of  the  H.  R.  U,  I. 


ENCYCLICAL  LETTER 

("  Pascendi  Gregis  ") 

Of  our  most  Holy  Lord,  PIUS  X.,  by  Divine  Providence 
Pope,  on  the  Doctrines  of  the  Modernists. 

To  the  Patriarchs,  Primates,  Archbishops,  and  other 
Local  Ordinaries  in  Peace  and  Communion  with 
the  Apostolic  See. 

POPE  PIUS  X. 

Venerable  Brethren,  Health  and  the 
Apostolic  Benediction. 

One  of  the  primary  obligations  assigned  by  Christ  to 

the  office  divinely  committed  to  Us  of  feeding  the 

Lord's  flock  is  that  of  guarding  v^^ith  the  greatest 

vigilance  the  deposit  of  the  faith  delivered  to  the 

saints,  rejecting  the  profane  novelties  of  words  and 

the  gainsaying  of  knowledge  falsely  so  called.     There 

has  never  been  a  time  when  this  watchfulness  of  the 

supreme  pastor  was  not  necessary  to  the  Catholic 

body;   for,  owing  to  the  efforts  of  the  enemy  of  the 

human  race,  there  have  never  been  lacking  "  men 

231 


232  MODERNISM 

speaking  perverse  things "  (Acts  xx,  30),  "  vain 
talkers  and  seducers "  (Tit.  i.  10),  "  erring  and 
driving  into  error  "  (2  Tim.  iii.  13).  It  must,  how- 
ever, be  confessed  that  these  latter  days  have  wit- 
nessed a  notable  increase  in  the  number  of  the 
enemies  of  the  Cross  of  Christ,  who,  by  arts  entirely 
new  and  full  of  deceit,  are  striving  to  destroy  the 
vital  energy  of  the  Church,  and,  as  far  as  in  them 
lies,  utterly  to  subvert  the  very  Kingdom  of  Christ. 
Wherefore  We  may  no  longer  keep  silence,  lest  We 
should  seem  to  fail  in  Our  most  sacred  duty,  and  lest 
the  kindness  that,  in  the  hope  of  wiser  counsels.  We 
have  hitherto  shown  them,  should  be  set  down  to  lack 
of  diligence  in  the  discharge  of  Our  office. 


[Gravity  of  the  Situation.]  * 

That  We  should  act  without  delay  in  this  matter  is 
made  imperative  especially  by  the  fact  that  the 
partisans  of  error  are  to  be  sought  not  only  among 
the  Church's  open  enemies;  but,  what  is  to  be  most 
dreaded  and  deplored,  in  her  very  bosom,    and  are 

*  These  headings  in  brackets  are  not  in  the  original,  and  are 
inserted  for  the  convenience  of  the  reader. 


ENCYCLICAL  LETTER  233 

the  more  mischievous  the  less  they  keep  in  the  open. 
We  allude,  Venerable  Brethren,  to  many  who  belong 
to  the  Catholic  laity,  and,  what  is  much  more  sad, 
to  the  ranks  of  the  priesthood  itself,  who,  animated 
by  a  false  zeal  for  the  Church,  lacking  the  solid 
safeguards  of  philosophy  and  theology,  nay  more, 
thoroughly  imbued  with  the  poisonous  doctrines 
taught  by  the  enemies  of  the  Church,  and  lost  to  all 
sense  of  modesty,  put  themselves  forward  as  re- 
formers of  the  Church;  and,  forming  more  boldly 
into  line  of  attack,  assail  all  that  is  most  sacred  in 
the  work  of  Christ,  not  sparing  even  the  Person  of  the 
Divine  Redeemer,  Whom,  with  sacrilegious  audacity, 
they  degrade  to  the  condition  of  a  simple  and 
ordinary  man. 

Although  they  express  their  astonishment  that 
We  should  number  them  amongst  the  enemies  of  the 
Church,  no  one  will  be  reasonably  surprised  that  We 
should  do  so,  if,  leaving  out  of  account  the  internal 
disposition  of  the  soul,  of  which  God  alone  is  the 
Judge,  he  considers  their  tenets,  their  manner  of 
speech,  and  their  action.  Nor  indeed  would  he  be 
wrong  in  regarding  them  as  the  most  pernicious  of  all 
the  adversaries  of  the  Church.     For,  as  We  have 


234  MODERNISM 

said,  they  put  into  operation  their  designs  for  her 
undoing,  not  from  without  but  from  within.  Hence, 
the  danger  is  present  almost  in  the  very  veins  and 
heart  of  the  Church,  whose  injury  is  the  more  certain 
from  the  very  fact  that  their  knowledge  of  her  is 
more  intimate.  Moreover,  they  lay  the  axe  not  to  the 
branches  and  shoots,  but  to  the  very  root,  that  is, 
to  the  faith  and  its  deepest  fibres.  And  once  having 
struck  at  this  root  of  immortaUty,  they  proceed  to 
diffuse  poison  through  the  whole  tree,  so  that  there 
is  no  part  of  Catholic  truth  which  they  leave  un- 
touched, none  that  they  do  not  strive  to  corrupt. 
Further,  none  is  more  skilful,  none  more  astute  than 
they,  in  the  employment  of  a  thousand  noxious 
devices ;  for  they  play  the  double  part  of  rationalist 
and  Cathohc,  and  this  so  craftily  that  they  easily 
lead  the  unwary  into  error;  and  as  audacity  is  their 
chief  characteristic,  there  is  no  conclusion  of  any 
kind  from  which  they  shrink  or  which  they  do  not 
thrust  forward  with  pertinacity  and  assurance.  To 
this  must  be  added  the  fact,  which  indeed  is  well 
calculated  to  deceive  souls,  that  they  lead  a  life  of  the 
greatest  activity,  of  assiduous  and  ardent  application 
to  every  branch  of  learning,  and  that  they  possess, 


ENCYCLICAL  LETTER  235 

as  a  rule,  a  reputation  for  irreproachable  morality. 
Finally,  there  is  the  fact  which  is  all  but  fatal  to  the 
hope  of  cure  that  their  very  doctrines  have  given 
such  a  bent  to  their  minds,  that  they  disdain  all 
authority  and  brook  no  restraint ;  and  relying  upon 
a  false  conscience,  they  attempt  to  ascribe  to  a  love 
of  truth  that  which  is  in  reaUty  the  result  of  pride  and 
obstinacy. 

Once  indeed  We  had  hopes  of  recalling  them  to  a 
better  mind,  and  to  this  end  We  first  of  all  treated 
them  with  kindness  as  Our  children,  then  with 
severity;  and  at  last  We  have  had  recourse,  though 
with  great  reluctance,  to  public  reproof.  It  is  known 
to  you,  Venerable  Brethren,  how  unavailing  have 
been  our  efforts.  For  a  moment  they  have  bowed 
their  head,  only  to  lift  it  more  arrogantly  than  before. 
If  it  were  a  matter  which  concerned  them  alone.  We 
might  perhaps  have  overlooked  it;  but  the  security 
of  the  Catholic  name  is  at  stake.  Wherefore  We 
must  interrupt  a  silence  which  it  would  be  criminal 
to  prolong,  that  We  may  point  out  to  the  whole 
Church,  as  they  really  are,  men  who  are  badly 
disguised. 


236  MODERNISM 

[Division  of  the  Encyclical.] 

It  is  one  of  the  cleverest  devices  of  the  Modernists 
(as  they  are  commonly  and  rightly  called)  to  present 
their  doctrines  without  order  and  systematic  ar- 
rangement, in  a  scattered  and  disjointed  manner, 
so  as  to  make  it  appear  as  if  their  minds  were  in  doubt 
or  hesitation,  whereas  in  reality  they  are  quite  fixed 
and  steadfast.  For  this  reason  it  will  be  of  advan- 
tage. Venerable  Brethren,  to  bring  their  teachings 
together  here  into  one  group,  and  to  point  out  their 
interconnection,  and  thus  to  pass  to  an  examination 
of  the  sources  of  the  errors,  and  to  prescribe  re- 
medies for  averting  the  evil  results. 


[PART  I.:   ANALYSIS  OF  MODERNIST 
TEACHING.] 

To  proceed  in  an  orderly  manner  in  this  somewhat 
abstruse  subject  it  must  first  of  all  be  noted  that  the 
Modernist  sustains  and  includes  within  himself  a 
manifold  personality;  he  is  a  philosopher,  a  believer, 
a  theologian,  an  historian,  a  critic,  an  apologist,  a 


ENCYCLICAL  LETTER  237 

reformer.  These  roles  must  be  clearly  distin- 
guished one  from  another  by  all  who  would  ac- 
curately understand  their  system  and  thoroughly 
grasp  the  principles  and  the  outcome  of  their 
doctrines. 


[Agnosticism  its  Philosophical  Foundation.] 

We  begin,  then,  with  the  philosopher.  Modernists 
place  the  foundation  of  religious  philosophy  in 
that  doctrine  which  is  commonly  called  Agnosticism. 
According  to  this  teaching  human  reason  is  confined 
entirely  within  the  field  of  phenomena,  that  is  to 
say,  to  things  that  appear,  and  in  the  manner  in 
which  they  appear:  it  has  neither  the  right  nor 
the  power  to  overstep  these  hmits.  Hence  it  is 
incapable  of  lifting  itself  up  to  God,  and  of  recog- 
nising His  existence,  even  by  means  of  visible 
things.  From  this  it  is  inferred  that  God  can 
never  be  the  direct  object  of  science,  and  that,  as 
regards  history.  He  must  not  be  considered  as  an 
historical  subject.  Given  these  premises,  every 
one  will  at  once  perceive  what  becomes  of  Natural 
Theology,  of  the  motives  of  credibility,  of  external 


238  MODERNISM 

revelation.  The  Modernists  simply  sweep  them 
entirely  aside;  they  include  them  in  Intellectualism 
which  they  denounce  as  a  system  which  is  ridiculous 
and  long  since  defunct.  Nor  does  the  fact  that 
the  Church  has  formally  condemned  these  por- 
tentous errors  exercise  the  slightest  restraint  upon 
them.  Yet  the  Vatican  Council  has  defined,  "  If 
anyone  says  that  the  one  true  God,  our  Creator  and 
Lord,  cannot  be  known  with  certainty  by  the 
natural  light  of  human  reason  by  means  of  the 
things  that  are  made,  let  him  be  anathema;  "  * 
and  also:  "If  anyone  says  that  it  is  not  possible 
or  not  expedient  that  man  be  taught,  through 
the  medium  of  divine  revelation,  about  God  and  the 
worship  to  be  paid  Him,  let  him  be  anathema;  '*  j- 
and  finally,  "  If  anyone  says  that  divine  revelation 
cannot  be  made  credible  by  external  signs,  and  that 
therefore  men  should  be  drawn  to  the  faith  only 
by  their  personal  internal  experience  or  by  private 
inspiration,  let  him  be  anathema."  |  It  may  be 
asked,  in  what  way  do  the  Modernists  contrive  to 
make  the  transition  from  Agnosticism,  which  is  a 

*  De  Revel,  can.  i.  ■\  Jdid.,  can.  2. 

X  De  Fide..,  can.  3. 


ENCYCLICAL  LETTER  239 

state  of  pure  nescience,  to  scientific  and  historic 
Atheism,  which  is  a  doctrine  of  positive  denial; 
and  consequently,  by  what  legitimate  process  of 
reasoning,  they  proceed  from  the  fact  of  ignorance 
as  to  whether  God  has  in  fact  intervened  in  the 
history  of  the  human  race  or  not,  to  explain  this 
history,  leaving  God  out  altogether,  as  if  He  really 
had  not  intervened.  Let  him  answer  who  can. 
Yet  it  is  a  fixed  and  established  principle  among 
them  that  both  science  and  history  must  be  atheistic : 
and  within  their  boundaries  there  is  room  for  nothing 
but  phenomena  ;  God  and  all  that  is  divine  are 
utterly  excluded.  We  shall  soon  see  clearly  what, 
as  a  consequence  of  this  most  absurd  teaching, 
must  be  held  touching  the  most  sacred  Person  of 
Christ,  and  the  mysteries  of  His  life  and  death, 
and  of  His  Resurrection  and  Ascension  into 
Heaven. 


[Vital  Immanence.] 

However,  this  Agnosticism  is  only  the  negative 
part  of  the  system  of  the  Modernists:  the  positive 
part  consists  in  what   they   call   vital  immanence. 


240  MODERNISM 

Thus  they  advance  from  one  to  the  other.  Religion, 
whether  natural  or  supernatural,  must,  like  every 
other  fact,  admit  of  some  explanation.  But  when 
natural  theology  has  been  destroyed,  and  the  road 
to  revelation  closed  by  the  rejection  of  the  argu- 
ments of  credibility,  and  all  external  revelation 
absolutely  denied,  it  is  clear  that  this  explanation 
will  be  sought  in  vain  outside  of  man  himself.  It 
must,  therefore,  be  looked  for  in  man;  and  since 
religion  is  a  form  of  life,  the  explanation  must 
certainly  be  found  in  the  life  of  man.  In  this  way 
is  formulated  the  principle  of  religious  immanence. 
Moreover,  the  first  actuation,  so  to  speak,  of  every 
vital  phenomenon — and  rehgion,  as  noted  above, 
belongs  to  this  category — is  due  to  a  certain  need  or 
impulsion;  but  speaking  more  particularly  of  hfe, 
it  has  its  origin  in  a  movement  of  the  heart,  which 
movement  is  called  a  sense.  Therefore,  as  God  is 
the  object  of  religion,  we  must  conclude  that  faith, 
which  is  the  basis  and  foundation  of  all  religion, 
must  consist  in  a  certain  interior  sense,  originating 
in  a  need  of  the  divine.  This  need  of  the  divine, 
which  is  experienced  only  in  special  and  favourable 
circumstances,  cannot,   of  itself,   appertain  to  the 


ENCYCLICAL  LETTER  241 

domain  of  consciousness,*  but  is  first  latent  beneath 
consciousness,  or,  to  borrow  a  term  from  modern 
philosophy,  in  the  subconsciousness,  where  also 
its  root  lies  hidden  and  undetected. 

It  may  perhaps  be  asked  how  it  is  that  this  need 
of  the  divine  which  man  experiences  within  himself 
resolves  itself  into  religion?  To  this  question  the 
Modernist  reply  would  be  as  follows:  Science  and 
history  are  confined  within  two  boundaries,  the  one 
external,  namely,  the  visible  world,  the  other  internal, 
which  is  consciousness.  When  one  or  other  of  these 
hmits  has  been  reached,  there  can  be  no  further 
progress,  for  beyond  is  the  unknowable.  In  presence 
of  this  unknowable,  whether  it  is  outside  man  and 
beyond  the  visible  world  of  nature,  or  lies  hidden 
within  the  subconsciousness,  the  need  of  the  divine 
in  a  soul  which  is  prone  to  religion,  excites — ac- 
cording to  the  principles  of  Fideism,  without  any 
previous  advertence  of  the  mind — a  certain  special 
sense,  and  this  sense  possesses,  implied  within 
itself  both  as  its  own  object  and  as  its  intrinsic 

*  [In  the  Latin  text  the  word  is  consdeniia,  which  may  be 
rendered  in  English  as  "conscience"  or  "  consciousness,"  and 
in  the  present  translation  it  is  so  used  as  the  context  seems  to 
require. — Translator's  note.\ 
9 


242  MODERNISM 

cause,  the  divine  reality  itself,  and  in  a  way  unites 
man  with  God.  It  is  this  sense  to  which  Modernists 
give  the  name  of  faith,  and  this  is  what  they  hold 
to  be  the  beginning  of  religion. 

But  we  have  not  yet  reached  the  end  of  their 
philosophising,  or,  to  speak  more  accurately,  of 
their  folly.  Modernists  find  in  this  sense,  not  only 
faith,  but  in  and  with  faith,  as  they  understand 
it,  they  affirm  that  there  is  also  to  be  found  revela- 
tion. For,  indeed,  what  more  is  needed  to  constitute 
a  revelation?  Is  not  that  religious  sense  which  is 
perceptible  in  the  conscience,  revelation,  or  at 
least  the  beginning  of  revelation?  Nay,  is  it  not 
God  Himself  manifesting  Himself,  indistinctly,  it 
is  true,  in  this  same  religious  sense,  to  the  soul? 
And  they  add:  Since  God  is  both  the  object  and 
the  cause  of  faith,  this  revelation  is  at  the  same 
time  of  God  and  from  God,  that  is  to  say,  God  is 
both  the  Revealer  and  the  Revealed. 

From  this,  Venerable  Brethren,  springs  that 
most  absurd  tenet  of  the  Modernists,  that  every 
religion,  according  to  the  different  aspect  under 
which  it  is  viewed,  must  be  considered  as  both 
natural   and   supernatural.     It   is   thus   that    they 


ENCYCLICAL  LETTER  243 

make  consciousness  and  revelation  synonymous. 
From  this  they  derive  the  law  laid  down  as  the 
universal  standard,  according  to  which  religious 
consciousness  is  to  be  put  on  an  equal  footing  with 
revelation,  and  that  to  it  all  must  submit,  even 
the  supreme  authority  of  the  Church,  whether  in 
the  capacity  of  teacher,  or  in  that  of  legislator  in 
the  province  of  sacred  Uturgy  or  discipline. 


[Deformation  of  Religious  History — 
THE  Consequence.] 

In  all  this  process,  from  which,  according  to  the 
Modernists,  faith  and  revelation  spring,  one  point 
is  to  be  particularly  noted,  for  it  is  of  capital  im- 
portance on  account  of  the  historico-critical  corol- 
laries which  they  deduce  from  it.  The  Unknowable 
they  speak  of  does  not  present  itself  to  faith  as 
something  sohtary  and  isolated ;  but  on  the  contrary 
in  close  conjunction  with  some  phenomenon,  which, 
though  it  belongs  to  the  realms  of  science  or  history, 
yet  to  some  extent  exceeds  their  limits.  Such  a 
phenomenon  may  be  a  fact  of  nature  containing 
within  itself  something  mysterious;    or  it  may  be 


244  MODERNISM 

a  man,  whose  character,  actions  and  words  cannot, 
apparently,   be  reconciled  with  the  ordinary  laws 
of  history.     Then  faith,  attracted  by  the  Unknowable 
which  is  united  with  the  phenomenon,  seizes  upon 
the  whole  phenomenon,  and,  as  it  were,  permeates 
it  with  its  own  hfe.     From  this  two  things  follow. 
The  first  is  a  sort  of  transfiguration  of  the  phenomenon 
by  its  elevation  above  its  own  true  conditions,  an 
elevation   by   which   it   becomes   more   adapted   to 
clothe  itself  with  the  form  of  the  divine  character 
which    faith    will    bestow    upon    it.     The    second 
consequence  is  a  certain  disfiguration — so   it  may 
be  called — of  the  same  phenomenon,  arising  from 
the  fact  that  faith  attributes  to  it,  when  stripped 
of  the  circumstances  of  place  and  time,  character- 
istics which  it  does   not    really  possess;    and  this 
takes  place  especially  in  the  case  of  the  phenomena 
of  the  past,  and  the  more  fully  in  the  measure  of 
their    antiquity.      From   these    two    principles   the 
Modernists  deduce  two  laws,  which,   when  united 
with  a  third  which  they  have  already  derived  from 
agnosticism,  constitute    the  foundation  of    historic 
criticism.     An    example    may    be    sought    in    the 
Person  of  Christ.     In  the  Person  of  Christ,  they 


ENCYCLICAL  LETTER  245 

say,  science  and  history  encounter  nothing  that 
is  not  human.  Therefore,  in  virtue  of  the  first 
canon  deduced  from  agnosticism,  whatever  there 
is  in  His  history  suggestive  of  the  divine,  must  be 
rejected.  Then,  according  to  the  second  canon, 
the  historical  Person  of  Christ  was  transfigured 
by  faith;  therefore  everything  that  raises  it  above 
historical  conditions  must  be  removed.  Lastly, 
the  third  canon,  which  lays  down  that  the  Person 
of  Christ  has  been  disfigured  by  faith,  requires 
that  everything  should  be  excluded,  deeds  and 
words  and  all  else,  that  is  not  in  strict  keeping 
with  His  character,  condition,  and  education,  and 
with  the  place  and  time  in  which  He  lived.  A 
method  of  reasoning  which  is  passing  strange,  but 
in  it  we  have  the  Modernist  criticism. 

It  is  thus  that  the  religious  sense,  which  through 
the  agency  of  vital  immanence  emerges  from  the 
lurking-places  of  the  subconsciousness,  is  the  germ  of 
all  religion,  and  the  explanation  of  everything  that 
has  been  or  ever  will  be  in  any  religion.  This  sense, 
which  was  at  first  only  rudimentary  and  almost 
formless,  under  the  influence  of  that  mysterious 
principle  from  which  it  originated,  gradually  matured 


246  MODERNISM 

with  the  progress  of  human  Hfe,  of  which,  as  has  been 
said,  it  is  a  certain  form.  This,  then,  is  the  origin  of 
all,  even  of  supernatural  religion.  For  religions  are 
mere  developments  of  this  religious  sense.  Nor  is 
the  Catholic  religion  an  exception;  it  is  quite  on  a 
level  with  the  rest;  for  it  was  engendered,  by  the 
process  of  vital  immanence,  and  by  no  other  way, 
in  the  consciousness  of  Christ,  who  was  a  man  of  the 
choicest  nature,  whose  like  has  never  been,  nor  will 
be.  In  hearing  these  things  we  shudder  indeed  at  so 
great  an  audacity  of  assertion  and  so  great  a  sacri- 
lege. And  yet,  Venerable  Brethren,  these  are  not 
merely  the  foolish  babblings  of  unbelievers.  There 
are  Catholics,  yea,  and  priests  too,  who  say  these 
things  openly ;  and  they  boast  that  they  are  going  to 
reform  the  Church  by  these  ravings!  The  question 
is  no  longer  one  of  the  old  error  which  claimed  for 
human  nature  a  sort  of  right  to  the  supernatural. 
It  has  gone  far  beyond  that,  and  has  reached  the 
point  when  it  is  affirmed  that  our  most  holy  religion, 
in  the  man  Christ  as  in  us,  emanated  from  nature 
spontaneously  and  of  itself.  Nothing  assuredly  could 
be  more  utterly  destructive  of  the  whole  supernatural 
order.     For  this  reason  the  Vatican  Council  most 


ENCYCLICAL  LETTER  247 

justly  decreed:  "If  anyone  says  that  man  cannot 
be  raised  by  God  to  a  knowledge  and  perfection 
which  surpasses  nature,  but  that  he  can  and  should, 
by  his  own  efforts  and  by  a  constant  development, 
attain  finally  to  the  possession  of  aU  truth  and  good, 
let  him  be  anathema."  * 


[The  Origin  of  Dogmas.] 

So  far.  Venerable  Brethren,  there  has  been  no 
mention  of  the  intellect.  It  also,  according  to  the 
teaching  of  the  Modernists,  has  its  part  in  the  act  of 
faith.  And  it  is  of  importance  to  see  how.  In  that 
sense  of  which  We  have  frequently  spoken,  since 
sense  is  not  knowledge,  they  say  God,  indeed,  pre- 
sents Himself  to  man,  but  in  a  manner  so  confused 
and  indistinct  that  He  can  hardly  be  perceived  by 
the  believer.  It  is  therefore  necessary  that  a  certain 
light  should  be  cast  upon  this  sense  so  that  God  may 
clearly  stand  out  in  relief  and  be  set  apart  from  it. 
This  is  the  task  of  the  intellect,  whose  office  it  is  to 
reflect  and  to  analyse;  and  by  means  of  it,  man  first 
transforms  into  mental  pictures  the  vital  phenomena 

*  Be  Revel.^  can.  3. 


248  MODERNISM 

which  arise  within  him,  and  then  expresses  them  in 
words.  Hence  the  common  saying  of  Modernists: 
that  the  rehgious  man  must  think  his  faith.  The 
mind  then,  encountering  this  sense,  throws  itself  upon 
it,  and  works  in  it  after  the  manner  of  a  painter  who 
restores  to  greater  clearness  the  lines  of  a  picture 
that  have  been  dimmed  with  age.  The  simile  is  that 
of  one  of  the  leaders  of  Modernism.  The  operation 
of  the  mind  in  this  work  is  a  double  one :  first,  by  a 
natural  and  spontaneous  act  it  expresses  its  concept 
in  a  simple,  popular  statement;  then,  on  reflection 
and  deeper  consideration,  or,  as  they  say,  hy  elaborat- 
ing its  thought,  it  expresses  the  idea  in  secondary 
propositions,  which  are  derived  from  the  first,  but  are 
more  precise  and  distinct.  These  secondary  proposi- 
tions, if  they  finally  receive  the  approval  of  the 
.  supreme  magisterium  of  the  Church,  constitute 
dogma. 

We  have  thus  reached  one  of  the  principal  points 
in  the  Modernists'  system,  namely,  the  origin  and  the 
nature  of  dogma.  For  they  place  the  origin  of  dogma 
in  those  primitive  and  simple  formulae,  which,  under 
a  certain  aspect,  are  necessary  to  faith ;  for  revelation, 
to  be  truly  such,  requires  the  clear  knowledge  of  God 


ENCYCLICAL  LETTER  249 

in  the  consciousness.  But  dogma  itself,  they  ap- 
parently hold,  strictly  consists  in  the  secondary 
formulae. 

To  ascertain  the  nature  of  dogma,  we  must  first 
find  the  relation  which  exists  between  the  religious 
formulas  and  the  religious  sense.  This  will  be  readily 
perceived  by  anyone  who  holds  that  these  formulas 
have  no  other  purpose  than  to  furnish  the  believer 
with  a  means  of  giving  to  himself  an  account  of  his 
faith.  These  formulas  therefore  stand  midway  be- 
tween the  beUever  and  his  faith ;  in  their  relation  to 
the  faith  they  are  the  inadequate  expression  of  its 
object,  and  are  usually  called  symbols  ;  in  their  rela- 
tion to  the  believer  they  are  mere  instruments. 

[Its  Evolution.] 

Hence  it  is  quite  impossible  to  maintain  that  they 
absolutely  contain  the  truth:  for,  in  so  far  as  they 
are  symbols,  they  are  the  images  of  truth,  and  so 
must  be  adapted  to  the  religious  sense  in  its  relation 
to  man ;  and  as  instruments,  they  are  the  vehicles  of 
truth,  and  must  therefore  in  their  turn  be  adapted 
to  man  in  his  relation  to  the  religious  sense.     But 


250  MODERNISM 

the  object  of  the  religious  sense,  as  something  con- 
tained in  the  absolute,  possesses  an  infinite  variety  of 
aspects,  of  which  now  one,  now  another,  may  present 
itself.  In  hke  manner  he  who  beheves  can  avail 
himself  of  varying  conditions.  Consequently,  the 
formulae  which  we  call  dogma  must  be  subject  to 
these  vicissitudes,  and  are,  therefore,  liable  to  change. 
Thus  the  way  is  open  to  the  intrinsic  evolution  of 
dogma.  Here  we  have  an  immense  structure  of 
sophisms  which  ruin  and  wreck  all  rehgion.  Dogma 
is  not  only  able,  but  ought  to  evolve  and  to  be 
changed.  This  is  strongly  affirmed  by  the  Modern- 
ists, and  clearly  flows  from  their  principles.  For 
amongst  the  chief  points  of  their  teaching  is  the 
following,  which  they  deduce  from  the  principle  of 
vital  ijmnanence,  namely,  that  religious  formulas,  if 
they  are  to  be  really  religious  and  not  merely  in- 
tellectual speculations,  ought  to  be  living  and  to  live 
the  life  of  the  religious  sense.  This  is  not  to  be 
understood  to  mean  that  these  formulas,  especially 
if  merely  imaginative,  were  to  be  invented  for  the 
rehgious  sense.  Their  origin  matters  nothing,  any 
more  than  their  number  or  quality.  What  is 
necessary   is    that    the   religious   sense — with   some 


ENCYCLICAL  LETTER  251 

modification  when  needful — should  vitally  as- 
similate them.  In  other  words,  it  is  necessary  that 
the  primitive  formula  be  accepted  and  sanctioned 
by  the  heart ;  and  similarly  the  subsequent  work  from 
which  are  brought  forth  the  secondary  formulas  must 
proceed  under  the  guidance  of  the  heart.  Hence  it 
comes  that  these  formulas,  in  order  to  be  living, 
should  be,  and  should  remain,  adapted  to  the  faith 
and  to  him  who  believes.  Wherefore,  if  for  any 
reason  this  adaptation  should  cease  to  exist,  they 
lose  their  first  meaning  and  accordingly  need  to  be 
changed.  In  view  of  the  fact  that  the  character 
and  lot  of  dogmatic  formulas  are  so  unstable,  it  is  no 
wonder  that  Modernists  should  regard  them  so 
lightly  and  in  such  open  disrespect,  and  have  no 
consideration  or  praise  for  anything  but  the  religious 
sense  and  for  the  rehgious  life.  In  this  way,  with 
consummate  audacity,  they  criticise  the  Church,  as 
having  strayed  from  the  true  path  by  failing  to  dis- 
tinguish between  the  religious  and  moral  sense  of 
formulas  and  their  surface  meaning,  and  by  clinging 
vainly  and  tenaciously  to  meaningless  formulas,  while 
religion  itself  is  allowed  to  go  to  ruin.  "  Blind  " 
they  are,  and  "  leaders  of  the  Wind  "  puffed  up  with 


252  MODERNISM 

the  proud  name  of  science,  they  have  reached  that 
pitch  of  folly  at  which  they  pervert  the  eternal  con- 
cept of  truth  and  the  true  meaning  of  religion;  in 
introducing  a  new  system  in  which  "they  are  seen 
to  be  under  the  sway  of  a  blind  and  unchecked 
passion  for  novelty,  thinking  not  at  all  of  finding 
some  solid  foundation  of  truth,  but  despising  the 
holy  and  apostolic  traditions,  they  embrace  other 
and  vain,  futile,  uncertain  doctrines,  unapproved  by 
the  Church,  on  which,  in  the  height  of  their  vanity, 
they  think  they  can  base  and  maintain  truth  itself."  * 


[The  Modernist  as  Believer:    Individual 
Experience  and  Religious  Certitude.] 

Thus  far,  Venerable  Brethren,  We  have  considered 
the  Modernist  as  a  Philosopher.  Now  if  we  proceed 
to  consider  him  as  a  believer,  and  seek  to  know  how 
the  believer,  according  to  Modernism,  is  marked 
off  from  the  Philosopher,  it  must  be  observed  that, 
although  the  Philosopher  recognises  the  reality 
of  fJie  divine  as  the  object  of  faith,  still  this  reality 
is  not  to  be  found  by  him  but  in  the  heart  of  the 
*  Gregory  XVI.,  Encycl.  Sin^ulari  Nos,  7  Kal.  Jul.  1834. 


ENCYCLICAL  LETTER  253 

believer,  as  an  object  of  feeling  and  affirmation, 
and  therefore  coniined  within  the  sphere  of  phe- 
nomena; but  the  question  as  to  whether  in  itself 
it  exists  outside  that  feeling  and  affirmation  is  one 
which  the  Philosopher  passes  over  and  neglects. 
For  the  Modernist  believer,  on  the  contrary,  it  is 
an  established  and  certain  fact  that  the  reality  of 
the  divine  does  really  exist  in  itself  and  quite  in- 
dependently of  the  person  who  beheves  in  it.  If 
vou  ask  on  what  foundation  this  assertion  of  the 
behever  rests,  he  answers :  In  the  personal  experience 
of  the  individual.  On  this  head  the  Modernists 
differ  from  the  Rationalists  only  to  fall  into  the 
views  of  the  Protestants  and  pseudo-Mystics.  The 
following  is  their  manner  of  stating  the  question: 
In  the  religious  sense  one  must  recognise  a  kind  of 
intuition  of  the  heart  which  puts  man  in  immediate 
contact  with  the  reality  of  God,  and  infuses  such  a 
persuasion  of  God's  existence  and  His  action  both 
within  and  without  man  as  far  to  exceed  any 
scientific  conviction.  They  assert,  therefore,  the 
existence  of  a  real  experience,  and  one  of  a  kind  that 
surpasses  all  rational  experience.  If  this  experience 
is  denied  by  some,  like  the  Rationalists,  they  say 


254  MODERNISM 

that  this  arises  from  the  fact  that  such  persons  are 
unwilHng  to  put  themselves  in  the  moral  state 
necessary  to  produce  it.  It  is  this  experience  which 
makes  the  person  who  acquires  it  to  be  properly 
and  truly  a  behever. 

How  far  this  position  is  removed  from  that  of 
Catholic  teaching!  We  have  already  seen  how  its 
fallacies  have  been  condemned  by  the  Vatican 
Council.  Later  on,  we  shall  see  how  these  errors, 
combined  with  those  which  we  have  already  men- 
tioned, open  wide  the  way  to  Atheism.  Here  it 
is  well  to  note  at  once  that,  given  this  doctrine 
of  experience  united  with  that  of  symbolism,  every 
religion,  even  that  of  paganism,  must  be  held  to 
be  true.  What  is  to  prevent  such  experiences  from 
being  found  in  any  religion?  In  fact,  that  they  are 
so  is  maintained  by  not  a  few.  On  what  grounds 
can  Modernists  deny  the  truth  of  an  experience 
affirmed  by  a  follower  of  Islam?  Will  they  claim 
a  monopoly  of  true  experiences  for  Catholics  alone? 
Indeed,  Modernists  do  not  deny,  but  actually 
maintain,  some  confusedly,  others  frankly,  that 
all  religions  are  true.  That  they  cannot  feel  other- 
wise is  obvious.     For  on  what  ground,  according 


ENCYCLICAL  LETTER  255 

to  their  theories,  could  falsity  be  predicated  of  any 
religion  whatsoever?  Certainly  it  would  be  either 
on  account  of  the  falsity  of  the  religious  sense  or 
on  account  of  the  falsity  of  the  formula  pronounced 
by  the  mind.  Now  the  religious  sense,  although 
it  may  be  more  perfect  or  less  perfect,  is  always 
one  and  the  same;  and  the  intellectual  formula, 
in  order  to  be  true,  has  but  to  respond  to  the  religious 
sense  and  to  the  believer,  whatever  be  the  intellectual 
capacity  of  the  latter.  In  the  conflict  between 
different  religions,  the  most  that  Modernists  can 
maintain  is  that  the  Catholic  has  more  truth  because 
it  is  more  vivid,  and  that  it  deserves  with  more 
reason  the  name  of  Christian  because  it  corresponds 
more  fully  with  the  origins  of  Christianity.  No 
one  will  find  it  unreasonable  that  these  consequences 
flow  from  the  premises.  But  what  is  most  amazing 
is  that  there  are  Catholics  and  priests,  who.  We 
would  fain  believe,  abhor  such  enormities,  and  yet 
act  as  if  they  fully  approved  of  them.  For  they 
lavish  such  praise  and  bestow  such  public  honour 
on  the  teachers  of  these  errors  as  to  convey  the 
belief  that  their  admiration  is  not  meant  merely 
for  the  persons,  who  are  perhaps  not  devoid  of  a 


256  MODERNISM 

certain  merit,  but  rather  for  the  sake  of  the  errors 
which  these  persons  openly  profess  and  which  they 
do  all  in  their  power  to  propagate. 

[Religious  Experience  and  Tradition.] 

There  is  yet  another  element  in  this  part  of  their 
teaching  which  is  absolutely  contrary  to  Catholic 
truth.  For  what  is  laid  down  as  to  experience  is 
also  applied  with  destructive  effect  to  tradition^ 
which  has  always  been  maintained  by  the  Catholic 
Church.  Tradition,  as  understood  by  the  Modern- 
ists, is  a  communication  with  others  of  an  original 
experience,  through  preaching  by  means  of  the 
intellectual  formula.  To  this  formula,  in  addition 
to  its  representative  value,  they  attribute  a  species 
of  suggestive  efficacy  which  acts  firstly  in  the  believer 
by  stimulating  the  religious  sense,  should  it  happen 
to  have  grown  sluggish,  and  by  renewing  the  ex- 
perience once  acquired,  and  secondly,  in  those  who 
do  not  yet  believe  by  awakening  in  them  for  the 
first  time  the  religious  sense  and  producing  the 
experience.  In  this  way  is  religious  experience  spread 
abroad  among  the  nations;   and  not  merely  among 


ENCYCLICAL  LETTER  257 

contemporaries  by  preaching,  but  among  future 
generations  both  by  books  and  by  oral  transmission 
from  one  to  another.  Sometimes  this  communica- 
tion of  rehgious  experience  takes  root  and  thrives, 
at  other  times  it  withers  at  once  and  dies.  For 
the  Modernists,  to  Uve  is  a  proof  of  truth,  since  for 
them  life  and  truth  are  one  and  the  same  thing. 
Thus  we  are  once  more  led  to  infer  that  all  existing 
religions  are  equally  true,  for  otherwise  they  would 
not  survive. 

[Faith  and  Science.] 

We  have  proceeded  sufficiently  far,  Venerable 
Brethren,  to  have  before  us  enough,  and  more 
than  enough,  to  enable  us  to  see  what  are  the 
relations  which  Modernists  establish  between  faith 
and  science — including,  as  they  are  wont  to  do 
under  that  name,  history.  And  in  the  first  place 
it  is  to  be  held  that  the  object-matter  of  the  one  is 
quite  extraneous  to  and  separate  from  the  object- 
matter  of  the  other.  For  faith  occupies  itself 
solely  with  something  which  science  declares  to  be 
for  it  unknowable.     Hence  each  has  a  separate  scope 


258  MODERNISM 

assigned  to  it:    science  is  entirely  concerned  with 
phenomena,  into  which  faith  does  not  at  all  enter; 
faith,    on    the    contrary,    concerns    itself    with    the 
divine,  which  is  entirely  unknown  to  science.     Thus 
it  is  contended  that  there  can  never  be  any  dissension 
between  faith  and  science,  for  if  each  keeps  on  its 
own  ground  they  can  never  meet  and  therefore  never 
can   be   in   contradiction.     And   if   it   be   objected 
that   in   the   visible   world   there   are   some   things 
which  appertain  to  faith,  such    as   the  human  life 
of   Christ,   the   Modernists   reply  by   denying  this. 
For  though  such  things  come  within  the  category 
of  phenomena,  still  in  as  far  as  they  are  lived  by 
faith  and  in  the  way  already  described  have  been 
by    faith    transfigured    and    disfigured,    they    have 
been  removed  from  the  world  of  sense  and  trans- 
ferred into  material  for  the  divine.     Hence  should 
it  be    further    asked    whether    Christ    has  wrought 
real  miracles,   and  made  real  prophecies,   whether 
He  rose  truly  from  the  dead  and  ascended  into 
Heaven,  the  answer  of  agnostic  science  will  be  in 
the  negative  and  the  answer  of  faith  in  the  affirma- 
tive— yet  there  will  not  be,  on  that  account,  any 
conflict  between  them.     For  it  will  be  denied  by 


ENCYCLICAL  LETTER  259 

the  philosopher  as  a  philosopher  speaking  to  phil- 
osophers and  considering  Christ  only  in  His  historical 
reality  ;  and  it  will  be  affirmed  by  the  believer  as 
a  believer  speaking  to  believers  and  considering  the 

life  of  Christ  as  lived  again  by  the  faith  and  in  the 
faith. 

[Faith  Subject  to  Science.] 

It  would  be  a  great  mistake,  nevertheless,  to 
suppose  that,  according  to  these  theories,  one  is 
allowed  to  believe  that  faith  and  science  are  entirely 
independent  of  each  other.  On  the  side  of  science 
that  is  indeed  quite  true  and  correct,  but  it  is  quite 
otherwise  with  regard  to  faith,  which  is  subject  to 
science,  not  on  one  but  on  three  grounds.  For  in 
the  first  place  it  must  be  observed  that  in  every 
religious  fact,  when  one  takes  away  the  divine 
reality  and  the  experience  of  it  which  the  believer 
possesses,  everything  else,  and  especially  the  religious 
formulas,  belongs  to  the  sphere  of  phenomena  and 
therefore  falls  under  the  control  of  science.  Let 
the  believer  go  out  of  the  world  if  he  will,  but  so 
long  as  he  remains  in  it,  whether  he  like  it  or  not, 


26o  MODERNISM 

he  cannot  escape  from  the  laws,  the  observation, 
the  judgments  of  science  and  of  history.  Further, 
although  it  is  contended  that  God  is  the  object 
of  faith  alone,  the  statement  refers  only  to  the 
divine  reality,  not  to  the  idea  of  God.  The  latter 
also  is  subject  to  science  which,  while  it  philosophises 
in  what  is  called  the  logical  order,  soars  also  to  the 
absolute  and  the  ideal.  It  is  therefore  the  right 
of  philosophy  and  of  science  to  form  its  knowledge 
concerning  the  idea  of  God,  to  direct  it  in  its  evolu- 
tion and  to  purify  it  of  any  extraneous  elements 
which  may  have  entered  into  it.  Hence  we  have 
the  Modernist  axiom  that  the  religious  evolution 
ought  to  be  brought  into  accord  with  the  moral 
and  intellectual,  or  as  one  whom  they  regard  as 
their  leader  has  expressed  it,  ought  to  be  subject 
to  it.  Finally,  man  does  not  suffer  a  dualism  to 
exist  in  himself,  and  the  believer  therefore  feels 
within  him  an  impelling  need  so  to  harmonise  faith 
with  science  that  it  may  never  oppose  the  general 
conception  which  science  sets  forth  concerning  the 
universe. 

Thus  it  is  evident  that  science  is  to  be  entirely 
independent    of   faith,   while   on   the   other   hand, 


ENCYCLICAL  LETTER  261 

and  notwithstanding  that  they  are  supposed  to  be 
strangers  to  each  other,  faith  is  made  subject  to 
science.  All  this,  Venerable  Brothers,  is  in  formal 
opposition  to  the  teachings  of  Our  Predecessor, 
Pius  IX.,  where  he  lays  it  down  that:  "In 
matters  of  religion  it  is  the  duty  of  philosophy 
not  to  command  but  to  serve,  not  to  prescribe 
what  is  to  be  beheved,  but  to  embrace  what 
is  to  be  believed  with  reasonable  obedience, 
not  to  scrutinise  the  depths  of  the  mysteries 
of    God,    but    to    venerate    them    devoutly    and 

humbly."  * 

The  Modernists  completely  invert  the  parts,  and 
to  them  may  be  applied  the  words  which  another 
of  Our  Predecessors,  Gregory  IX.,  addressed  to  some 
theologians  of  his  time :  "  Some  among  you,  puffed 
up  like  bladders  with  the  spirit  of  vanity,  strive  by 
profane  novelties  to  cross  the  boundaries  fixed 
by  the  Fathers,  twisting  the  meaning  of  the  sacred 
text  ...  to  the  philosophical  teaching  of  the 
rationahsts,  not  for  the  profit  of  their  hearer  but 
to  make  a  show  of  science  .  .  .  these  men,  led 
away  by  various  and  strange  doctrines,  turn  the 

*  Brief  to  the  Bishop  of  Wratislau,  June  isth,  1857. 


262  MODERNISM 

head  into  the  tail  and  force  the  queen  to  serve  the 
handmaid."   * 


[The  Methods  of  Modernists.] 

This  will  appear  more  clearly  to  anybody  who 
studies  the  conduct  of  Modernists,  which  is  in  perfect 
harmony  with  their  teachings.     In  their  writings  and 
addresses  they  seem  not  unfrequently  to  advocate 
doctrines  which  are  contrary  one  to  the  other,  so 
that  one  would  be  disposed  to  regard  their  attitude 
as  double  and  doubtful.     But  this  is  done  deliberately 
and  advisedly,  and  the  reason  of  it  is  to  be  found  in 
their  opinion  as  to  the  mutual  separation  of  science 
and   faith.     Thus   in   their   books   one   finds   some 
things  which  might  well  be  approved  by  a  Catholic, 
but  on  turning  over  the  page  one  is  confronted  by 
other  things  which  might  well  have  been  dictated  by  a 
rationalist.     When  they  write  history  they  make  no 
mention  of  the  divinity  of  Christ,  but  when  they  are 
in  the  pulpit  they  profess  it  clearly;  again,  when  they 
are  dealing  with  history  they  take  no  account  of  the 
Fathers  and  the  Councils,  but  when  they  catechise 
♦Ep.  ad  Magistros  theol.     Paris,  non  Jul.  1223  \stc]. 


ENCYCLICAL  LETTER  263 

the  people,  they  cite  them  respectfully.  In  the 
same  way  they  draw  their  distinctions  between 
exegesis  which  is  theological  and  pastoral  and 
exegesis  which  is  scientific  and  historical.  So, 
too,  when  they  treat  of  philosophy,  history, 
and  criticism,  acting  on  the  principle  that 
science  in  no  way  depends  upon  faith,  they  feel 
no  especial  horror  in  treading  in  the  footsteps 
of  Luther  *  and  are  wont  to  display  a  manifold 
contempt  for  CathoHc  doctrines,  for  the  Holy 
Fathers,  for  the  (Ecumenical  Councils,  for  the 
ecclesiastical  Magisterium ;  and  should  they  be  taken 
to  task  for  this,  they  complain  that  they  are  being 
deprived  of  their  liberty.  Lastly,  maintaining  the 
theory  that  faith  must  be  subject  to  science,  they 
continuously  and  openly  rebuke  the  Church  on  the 
ground  that  she  resolutely  refuses  to  submit  and 
accommodate  her  dogmas  to  the  opinions  of  philo- 
sophy; while  they,  on  their  side,  having  for  this 
purpose  blotted  out  the  old  theology,  endeavour  to 

*  Prop.  29  damn,  a  Leone  X.  Bull,  Exsurge  Domine  16  mail 

1520.  Via  nobis  facta  est  enervandi  aiictoritatetn  Conciliorum, 
et  libere  contradicendi  eorutn  gestis,  et  iudicandi  eorum  decreta, 
et  confidenter  confitendi  quidquid  verutn  videtur,  sive  probatum 
fuerit,  sive  reprobatum  a  quocutnque  Concilia. 


264  MODERNISM 

introduce  a  new  theology  which  shall  support  the 
aberrations  of  philosophers. 


[The  Modernist  as  Theologian:    His  Prin- 
ciples, Immanence  and  Symbolism.] 

At  this  point,  Venerable  Brethren,  the  way  is 
opened  for  us  to  consider  the  Modernists  in  the  theo- 
logical arena — a  difficult  task,  yet  one  that  may  be 
disposed  of  briefly.  It  is  a  question  of  effecting  the 
conciUation  of  faith  with  science,  but  always  by 
making  the  one  subject  to  the  other.  In  this  matter 
the  Modernist  theologian  takes  exactly  the  same 
principles  which  we  have  seen  employed  by  the 
Modernist  philosopher — the  principles  of  immanence 
and  symbolism — and  applies  them  to  the  believer. 
The  process  is  an  extremely  simple  one.  The 
philosopher  has  declared:  The  principle  of  faith  is 
immanent  ;  the  believer  has  added :  This  principle 
is  God  ;  and  the  theologian  draws  the  conclusion : 
Goi  is  immanent  in  man.  Thus  we  have  theological 
immanence.  So  too,  the  philosopher  regards  it  as 
certain  that  the  representations  of  the  object  of  faith 
are   merely   symbolical ;    the   behever   has   likewise 


ENCYCLICAL  LETTER  265 

affirmed  that  the  object  of  faith  is  God  in  himself  ; 
and  the  theologian  proceeds  to  affirm  that:  The 
representations  of  the  divine  reality  are  symbolical. 
And  thus  we  have  theological  symbolism.  These 
errors  are  truly  of  the  gravest  kind  and  the  pernicious 
character  of  both  will  be  seen  clearly  from  an  ex- 
amination of  their  consequences.  For,  to  begin  with 
symbolism,  since  symbols  are  but  symbols  in  regard 
to  their  objects  and  only  instruments  in  regard  to  the 
believer,  it  is  necessary  first  of  all,  according  to  the 
teachings  of  the  Modernists,  that  the  believer  do  not 
lay  too  much  stress  on  the  formula,  as  formula,  but 
avail  himself  of  it  only  for  the  purpose  of  uniting 
himself  to  the  absolute  truth  which  the  formula  at 
once  reveals  and  conceals,  that  is  to  say,  endeavours 
to  express  but  without  ever  succeeding  in  doing  so. 
They  would  also  have  the  believer  make  use  of  the 
formulas  only  in  as  far  as  they  are  helpful  to  him,  for 
they  are  given  to  be  a  help  and  not  a  hindrance ;  with 
proper  regard,  however,  for  the  social  respect  due 
to  formulas  which  the  public  magisterium  has  deemed 
suitable  for  expressing  the  common  consciousness 
until  such  time  as  the  same  magisterium  shall  provide 
otherwise.    Concerning  immanence  it  is  not  easy  to 


266  MODERNISM 

determine  what  Modernists  precisely  mean  by  it,  for 
their  own  opinions  on  the  subj  ect  vary.  Some  under- 
stand it  in  the  sense  that  God  working  in  man  is 
more  intimately  present  in  him  than  man  is  even  in 
himself;  and  this  conception,  if  properly  understood, 
is  irreproachable.  Others  hold  that  the  divine  action 
is  one  with  the  action  of  nature,  as  the  action  of  the 
first  cause  is  one  with  the  action  of  the  secondary 
cause;  and  this  would  destroy  the  supernatural 
order.  Others,  finally,  explain  it  in  a  way  which 
savours  of  pantheism,  and  this,  in  truth,  is  the  sense 
which  best  fits  in  with  the  rest  of  their  doctrines. 

With  this  principle  of  immanence  is  connected 
another  which  may  be  called  the  principle  of  divine 
permanence.  It  differs  from  the  first  in  much  the  same 
way  as  the  private  experience  differs  from  the  experi- 
ence transmitted  by  tradition.  An  example  illustrat- 
ing what  is  meant  will  be  found  in  the  Church  and  the 
Sacraments.  The  Church  and  the  Sacraments,  accord- 
ing to  the  Modernists,  are  not  to  be  regarded  as  having 
been  instituted  by  Christ  Himself.  This  is  barred  by 
agnosticism,  which  recognises  in  Christ  nothing  more 
than  a  man  whose  rehgious  consciousness  has  been,  hke 
that  of  all  men,  formed  by  degrees ;  it  is  also  barred  by 


ENCYCLICAL  LETTER  267 

the  law  of  immanence,  which  rejects  what  they  call 
external  application  ;  it  is  further  barred  by  the  law 
of  evolution,  which  requires  for  the  development  of  the 
germs,  time  and  a  certain  series  of  circumstances; 
it  is,  finally,  barred  by  history,  which  shows  that  such 
in  fact  has  been  the  course  of  things.  Still  it  is  to  be 
held  that  both  Church  and  Sacraments  have  been 
founded  mediately  by  Christ.  But  how?  In  this 
way :  All  Christian  consciences  were,  they  afhrm,  in  a 
manner  virtually  included  in  the  conscience  of  Christ, 
as  the  plant  is  included  in  the  seed.  But  as  the 
branches  live  the  hfe  of  the  seed,  so,  too,  all  Christians 
are  to  be  said  to  live  the  life  of  Christ.  But  the  life  of 
Christ,  according  to  faith,  is  divine,  and  so,  too,  is  the 
life  of  Christians.  And  if  this  life  produced,  in  the 
course  of  ages,  both  the  Church  and  the  Sacraments, 
it  is  quite  right  to  say  that  their  origin  is  from  Christ 
and  is  divine.  In  the  same  way  they  make  out  that 
the  Holy  Scriptures  and  the  dogmas  are  divine.  And 
in  this,  the  Modernist  theology  may  be  said  to  reach 
its  completion.  A  slender  provision,  in  truth,  but 
more  than  enough  for  the  theologian  who  professes 
that  the  conclusions  of  science,  whatever  they  may  be, 
must  always  be  accepted!     No  one  will  have  any 


268  MODERNISM 

difficulty  in  making  the  application  of  these  theories 
to  the  other  points  with  which  We  propose  to 
deal. 


[Dogma  and  the  Sacraments.] 

Thus  far  We  have  touched  upon  the  origin  and 
nature  of  faith.  But  as  faith  has  many  branches, 
and  chief  among  them  the  Church,  dogma,  worship, 
devotions,  the  Books  which  we  call  "  Sacred,"  it 
concerns  us  to  know  what  do  the  Modernists  teach 
concerning  them.  To  begin  with  dogma,  We  have 
already  indicated  its  origin  and  nature.  Dogma  is 
born  of  a  sort  of  impulse  or  necessity  by  virtue  of 
which  the  behever  elaborates  his  thought  so  as  to 
render  it  clearer  to  his  own  conscience  and  that  of 
others.  This  elaboration  consists  entirely  in  the  pro- 
cess of  investigating  and  refining  the  primitive 
mental  formula,  not  indeed  in  itself  and  according  to 
any  logical  explanation,  but  according  to  circum- 
stances, or  vitally  as  the  Modernists  somewhat  less  in- 
telligibly describe  it.  Hence  it  happens  that  around 
this  primitive  formula  secondary  formulas,  as  we  have 
already  indicated,  gradually  continue  to  be  formed. 


ENCYCLICAL  LETTER  269 

and  these  subsequently  grouped  into  one  body,  or 
one  doctrinal  construction,  and  further  sanctioned 
by  the  public  magisterium  as  responding  to  the 
common  consciousness,  are  called  dogma.  Dogma 
is  to  be  carefully  distinguished  from  the  speculations 
of  theologians  which,  although  not  alive  with  the 
life  of  dogma,  are  not  without  their  utility  as  serving 
both  to  harmonise  religion  with  science  and  to  remove 
opposition  between  them,  and  to  illumine  and  defend 
religion  from  without,  and  it  may  be  even  to  prepare 
the  matter  for  future  dogma.  Concerning  worship 
there  would  not  be  much  to  be  said,  were  it  not  that 
under  this  head  are  comprised  the  Sacraments,  con- 
cerning which  the  Modernist  errors  are  of  the  most 
serious  character.  For  them  the  Sacraments  are  the 
resultant  of  a  double  impulse  or  need — for,  as  we  have 
seen,  everything  in  their  system  is  explained  by  inner 
impulses  or  necessities.  The  first  need  is  that  of  giving 
some  sensible  manifestation  to  religion;  the  second 
is  that  of  expressing  it,  which  could  not  be  done 
without  some  sensible  form  and  consecrating  acts, 
and  these  are  called  Sacraments.  But  for  the 
Modernists,  Sacraments  are  bare  symbols  or  signs, 
though  not  devoid  of  a  certain  efficacy — an  efficacy. 


270  MODERNISM 

they  tell  us,  like  that  of  certain  phrases  vulgarly 
described  as  having  caught  the  popular  ear,  inasmuch 
as  they  have  the  power  of  putting  certain  leading 
ideas  into  circulation,  and  of  making  a  marked  im- 
pression upon  the  mind.  What  the  phrases  are  to 
the  ideas,  that  the  Sacraments  are  to  the  religious 
sense,  that  and  nothing  more.  The  Modernists 
would  express  their  mind  more  clearly  were  they  to 
affirm  that  the  Sacraments  are  instituted  solely  to 
foster  the  faith — but  this  is  condemned  by  the 
Coimcil  of  Trent :  If  anyone  say  that  these  Sacraments 
are  instituted  solely  to  foster  the  faith,  let  him  he 
anathema.* 

[The  Holy  Scriptures.] 

We  have  already  touched  upon  the  nature  and  origin 
of  the  Sacred  Books.  According  to  the  principles  of 
the  Modernists  they  may  be  rightly  described  as  a 
summary  of  experiences,  not  indeed  of  the  kind  that 
may  now  and  again  come  to  anybody,  but  those 
extraordinary  and  striking  experiences  which  are  the 
possession  of  every  religion.     And  this  is  precisely 

*  Sess.  VII.  de  Sacramentis  in  genere,  can.  5. 


ENCYCLICAL  LETTER  271 

what  they  teach  about  our  books  of  the  Old  and  New 
Testament.  But  to  suit  their  own  theories  they 
note  with  remarkable  ingenuity  that,  although  ex- 
perience is  something  belonging  to  the  present,  still 
it  may  draw  its  material  in  hke  manner  from  the  past 
and  the  future,  inasmuch  as  the  believer  by  memory 
lives  the  past  over  again  after  the  manner  of  the 
present,  and  hves  the  future  already  by  anticipation. 
This  explains  how  it  is  that  the  historical  and  apoca- 
lyptic books  are  included  among  the  Sacred  Writings. 
God  does  indeed  speak  in  these  books  through  the 
medium  of  the  believer,  but  according  to  Modernist 
theology,  only  by  immanence  and  vital  permanence. 
We  may  ask,  what  then  becomes  of  inspiration? 
Inspiration,  they  reply,  is  in  nowise  distinguished 
from  that  impulse  which  stimulates  the  believer  to 
reveal  the  faith  that  is  in  him  by  words  or  writing, 
except  perhaps  by  its  vehemence.  It  is  something 
like  that  which  happens  in  poetical  inspiration,  of 
which  it  has  been  said:  There  is  a  God  in  us,  and 
when  He  stirreth  He  sets  us  afire.  It  is  in  this  sense 
that  God  is  said  to  be  the  origin  of  the  inspiration 
of  the  Sacred  Books.  The  Modernists  moreover 
affirm   concerning   this    inspiration,    that    there   is 


272  MODERNISM 

nothing  in  the  Sacred  Books  which  is  devoid  of  it. 
In  this  respect  some  might  be  disposed  to  consider 
them  as  more  orthodox  than  certain  writers  in  recent 
times  who  somewhat  restrict  inspiration,  as,  for 
instance,  in  what  have  been  put  forward  as  so-called 
tacit  citations.  But  in  all  this  we  have  mere  verbal 
conjuring.  For  if  we  take  the  Bible,  according  to  the 
standards  of  agnosticism,  namely,  as  a  human  work, 
made  by  men  for  men,  albeit  the  theologian  is 
allowed  to  proclaim  that  it  is  divine  by  immanence^ 
what  room  is  there  left  in  it  for  inspiration?  The 
Modernists  assert  a  general  inspiration  of  the  Sacred 
Books,  but  they  admit  no  inspiration  in  the  Catholic 
sense. 

[The  Church.] 

A  wider  field  for  comment  is  opened  when  we  come 
to  what  the  Modernist  school  has  imagined  to  be  the 
nature  of  the  Church.  They  begin  with  the  supposi- 
tion that  the  Church  has  its  birth  in  a  double  need; 
first,  the  need  of  the  individual  believer  to  com- 
municate his  faith  to  others,  especially  if  he  has  had 
some  original  and  special  experience,  and  secondly. 


ENCYCLICAL  LETTER  273 

when  the  faith  has  become  common  to  many,  the 
need  of  the  collectivity  to  form  itself  into  a  society 
and  to  guard,  promote,  and  propagate  the  common 
good.  What,  then,  is  the  Church?  It  is  the  product 
of  the  collective  conscience,  that  is  to  say  of  the  as- 
sociation of  individual  consciences  which  by  virtue 
of  the  principle  of  vital  permanence,  depend  all  on  one 
first  believer,  who  for  Cathohcs  is  Christ.  Now  every 
society  needs  a  directing  authority  to  guide  its 
members  towards  the  common  end,  to  foster 
prudently  the  elements  of  cohesion,  which  in  a 
religious  society  are  doctrine  and  worship.  Hence 
the  triple  authority  in  the  Catholic  Church,  dis- 
ciplinary, dogmatic,  liturgical.  The  nature  of  this 
authority  is  to  be  gathered  from  its  origin,  and  its 
rights  and  duties  from  its  nature.  In  past  times  it 
was  a  common  error  that  authority  came  to  the 
Church  from  without,  that  is  to  say  directly  from, 
God;  and  it  was  then  rightly  held  to  be  autocratic. 
But  this  conception  has  now  grown  obsolete.  For  in 
the  same  way  as  the  Church  is  a  vital  emanation  of  the 
collectivity  of  consciences,  so  too  authority  emanates 
vitally  from  the  Church  itself.     Authority,  therefore, 

like  the  Church,  has  its  origin  in  the  rehgious  con- 

s 


274  MODERNISM 

science,  and,  that  being  so,  is  subject  to  it.  Should 
it  disown  this  dependence  it  becomes  a  tyranny. 
For  we  are  hving  in  an  age  when  the  sense  of  Hberty 
has  reached  its  highest  development.  In  the  civil 
order  the  public  conscience  has  introduced  popular 
government.  Now  there  is  in  man  only  one  con- 
science, just  as  there  is  only  one  life.  It  is  for  the 
ecclesiastical  authority,  therefore,  to  adopt  a  demo- 
cratic form,  unless  it  wishes  to  provoke  and  foment 
an  intestine  conflict  in  the  consciences  of  mankind. 
The  penalty  of  refusal  is  disaster.  For  it  is  madness 
to  think  that  the  sentiment  of  liberty,  as  it  now 
obtains,  can  recede.  Were  it  forcibly  pent  up  and 
held  in  bonds,  the  more  terrible  would  be  its  outburst, 
sweeping  away  at  once  both  Church  and  religion. 
Such  is  the  situation  in  the  minds  of  the  Modernists, 
and  their  one  great  anxiety  is,  in  consequence,  to  find 
a  way  of  conciliation  between  the  authority  of  the 
Church  and  the  liberty  of  the  believers. 

[The  Relations  between  Church  and  State.] 

But  it  is  not  only  within  her  own  household  that 
the  Church  must  come  to  terms.     Besides  her  re- 


ENCYCLICAL  LETTER  275 

lations  with  those  within,  she  has  others  with  those 
who  are  outside.  The  Church  does  not  occupy 
the  world  all  by  herself;  there  are  other  societies  in 
the  world,  with  which  she  must  necessarily  have 
dealings  and  contact.  The  rights  and  duties  of  the 
Church  towards  civil  societies  must,  therefore,  be 
determined,  and  determined,  of  course,  by  her  own 
nature,  that  to  wit,  which  the  Modernists  have 
already  described  to  us.  The  rules  to  be  applied  in 
this  matter  are  clearly  those  which  have  been  laid 
down  for  science  and  faith,  though  in  the  latter  case 
the  question  turned  upon  the  object,  while  in  the 
present  case  we  have  one  of  ends.  In  the  same  way, 
then,  as  faith  and  science  are  alien  to  each  other  by 
reason  of  the  diversity  of  their  objects,  Church  and 
State  are  strangers  by  reason  of  the  diversity  of  their 
ends,  that  of  the  Church  being  spiritual  while  that  of 
the  State  is  temporal.  Formerly  it  was  possible  to 
subordinate  the  temporal  to  the  spiritual  and  to 
speak  of  some  questions  as  mixed,  conceding  to  the 
Church  the  position  of  queen  and  mistress  in  all  such, 
because  the  Church  was  then  regarded  as  having  been 
instituted  immediately  by  God  as  the  author  of  the 
supernatural   order.     But    this   doctrine   is    to-day 


276  MODERNISM 

repudiated  alike  by  philosophers  and  historians. 
The  State  must,  therefore,  be  separated  from  the 
Church,  and  the  Catholic  from  the  citizen.  Every 
Catholic,  from  the  fact  that  he  is  also  a  citizen,  has 
the  right  and  the  duty  to  work  for  the  common  good 
in  the  way  he  thinks  best,  without  troubling  himself 
about  the  authority  of  the  Church,  without  paying 
any  heed  to  its  wishes,  its  counsels,  its  orders — nay, 
even  in  spite  of  its  rebukes.  For  the  Church  to  trace 
out  and  prescribe  for  the  citizen  any  line  of  action,  on 
any  pretext  whatsoever,  is  to  be  guilty  of  an  abuse  of 
authority,  against  which  one  is  bound  to  protest  with 
all  one's  might.  Venerable  Brethren,  the  principles 
from  which  these  doctrines  spring  have  been  solemnly 
condemned  by  Our  Predecessor,  Pius  VI.,  in  his 
Apostolic  Constitution  Audorem  fidei* 

*  Prop.  2.  Propositio,  quae  statuit,  potestatem  a  Deo  datam 
Ecclesiae  ut  communicarelur  Pastoribus,  qui  sunt  eius  ministri 
pro  salute  animarum  ;  sic  intellecta,  ut  a  communitate  fidelium 
in  Pastores  derivetur  ecclesiastici  ministerii  ac  regiminis 
potestas  :  haeretica.— Prop  3.  Insuper,  quae  statuit  Romanum 
Pontificem  esse  caput  ministeriale  ;  sic  explicata  ut  Romanus 
Pontifex  non  a  Christo  in  persona  beati  Petri,  sed  ab  Ecclesia 
potestatem  ministerii  accipiat,  qua  velut  Petri  successor,  verus 
Christi  vicarius  ac  totius  Ecclesiae  caput  poUet  in  universa 
Ecclesia  :  haeretica. 


ENCYCLICAL  LETTER  277 


[The  Magisterium  of  the  Church.] 

But  it  is  not  enough  for  the  Modernist  school  that 
the  State  should  be  separated  from  the  Church.  For 
as  faith  is  to  be  subordinated  to  science  as  far  as 
phenomenal  elements  are  concerned,  so  too  in  tem- 
poral matters  the  Church  must  be  subject  to  the 
State.  This,  indeed.  Modernists  may  not  yet  say 
openly,  but  they  are  forced  by  the  logic  of  their 
position  to  admit  it.  For  granted  the  principle  that 
in  temporal  matters  the  State  possesses  the  sole 
power,  it  will  follow  that  when  the  believer,  not 
satisfied  with  merely  internal  acts  of  religion,  pro- 
ceeds to  external  acts — such  for  instance  as  the 
reception  or  administration  of  the  Sacraments — 
these  will  fall  under  the  control  of  the  State.  What 
will  then  become  of  ecclesiastical  authority,  which 
can  only  be  exercised  by  external  acts?  Obviously 
it  will  be  completely  under  the  dominion  of  the  State. 
It  is  this  inevitable  consequence  which  urges  many 
among  liberal  Protestants  to  reject  all  external 
worship — nay,  all  external  religious  fellowship,  and 
leads  them  to  advocate  what  they  call  individual 


278  MODERNISM 

religion.  If  the  Modernists  have  not  yet  openly 
proceeded  so  far,  they  ask  the  Church  in  the  mean- 
while to  follow  of  her  own  accord  in  the  direction  in 
which  they  urge  her  and  to  adapt  herself  to  the  forms 
of  the  State.  Such  are  their  ideas  about  disciplinary 
authority.  But  much  more  evil  and  pernicious  are 
their  opinions  on  doctrinal  and  dogmatic  authority. 
The  following  is  their  conception  of  the  magisterium 
of  the  Church :  No  religious  society,  they  say,  can  be  a 
real  unit  unless  the  religious  conscience  of  its  members 
be  one,  and  also  the  formula  which  they  adopt.  But 
this  double  unity  requires  a  kind  of  common  mind 
whose  ofhce  is  to  find  and  determine  the  formula  that 
corresponds  best  with  the  common  conscience;  and 
it  must  have,  moreover,  an  authority  sufficient  to 
enable  it  to  impose  on  the  community  the  formula 
which  has  been  decided  upon.  From  the  combina- 
tion and,  as  it  were,  fusion  of  these  two  elements,  the 
common  mind  which  draws  up  the  formula  and  the 
authority  which  imposes  it,  arises,  according  to  the 
Modernists,  the  notion  of  the  ecclesiastical  magis- 
terium. And,  as  this  magisterium  springs,  in  its 
last  analysis,  from  the  individual  consciences  and 
possesses   its   mandate   of   public   utility   for   their 


ENCYCLICAL  LETTER  279 

benefit,  it  necessarily  follows  that  the  ecclesiastical 
magisterium  must  be  dependent  upon  them,  and 
should  therefore  be  made  to  bow  to  the  popular  ideals. 
To  prevent  individual  consciences  from  expressing 
freely  and  openly  the  impulses  they  feel,  to  hinder 
criticism  from  urging  forward  dogma  in  the  path  of 
its  necessary  evolution,  is  not  a  legitimate  use  but  an 
abuse  of  a  power  given  for  the  public  weal.  So  too  a 
due  method  and  measure  must  be  observed  in  the 
exercise  of  authority.  To  condemn  and  prescribe 
a  work  without  the  knowledge  of  the  author,  without 
hearing  his  explanations,  without  discussion,  is 
something  approaching  to  tyranny.  And  here  again 
it  is  a  question  of  finding  a  way  of  reconciling  the  full 
rights  of  authority  oh  the  one  hand  and  those  of 
liberty  on  the  other.  In  the  meantime  the  proper 
course  for  the  Catholic  will  be  to  proclaim  publicly 
his  profound  respect  for  authority,  while  never  ceasing 
to  follow  his  own  judgment.  Their  general  direction 
for  the  Church  is  as  follows:  that  the  ecclesiastical 
authority,  since  its  end  is  entirely  spiritual,  should 
strip  itself  of  that  external  pomp  which  adorns  it  in 
the  eyes  of  the  public.  In  this,  they  forget  that  while 
religion  is  for  the  soul,  it  is  not  exclusively  for  the 


28o  MODERNISM 

soul,  and  that  the  honour  paid  to  authority  is  re- 
flected back  on  Christ  who  instituted  it. 


[The  Evolution  of  Doctrine.] 

To  conclude  this  whole  question  of  faith  and  its 
various  branches,  we  have  still  to  consider.  Venerable 
brethren,  what  the  Modernists  have  to  say  about 
the  development  of  the  one  and  the  other.  First 
of  all  they  lay  down  the  general  principle  that  in 
a  living  rehgion  everything  is  subject  to  change, 
and  must  in  fact  be  changed.  In  this  way  they 
pass  to  what  is  practically  their  principal  doctrine, 
namely,  evolution.  To  the  laws  of  evolution  every- 
thing is  subject  under  penalty  of  death — dogma. 
Church,  worship,  the  Books  we  revere  as  sacred, 
even  faith  itself.  The  enunciation  of  this  principle 
will  not  be  a  matter  of  surprise  to  anyone  who 
bears  in  mind  what  the  Modernists  have  had  to  say 
about  each  of  these  subjects.  Having  laid  down 
this  law  of  evolution,  the  Modernists  themselves 
teach  us  how  it  operates.  And  first,  with  regard 
to  faith.  The  primitive  form  of  faith,  they  tell 
us,  was  rudimentary  and  common  to  all  men  alike, 


ENCYCLICAL  LETTER  281 

for  it  had  its  origin  in  human  nature  and  human 
life.  Vital  evolution  brought  with  it  progress, 
not  by  the  accretion  of  new  and  purely  adventitious 
forms  from  without,  but  by  an  increasing  perfusion 
of  the  religious  sense  into  the  conscience.  The 
progress  was  of  two  kinds :  negative,  by  the  elimina- 
tion of  all  extraneous  elements,  such,  for  example, 
as  those  derived  from  the  family  or  nationality; 
and  positive,  by  that  intellectual  and  moral  refining 
of  man,  by  means  of  which  the  idea  of  the  divine 
became  fuller  and  clearer,  while  the  religious  sense 
became  more  acute.  For  the  progress  of  faith 
the  same  causes  are  to  be  assigned  as  those  which 
are  adduced  above  to  explain  its  origin.  But  to 
them  must  be  added  those  extraordinary  men  whom 
we  call  prophets — of  whom  Christ  was  the  greatest — 
both  because  in  their  lives  and  their  words  there 
was  something  mysterious  which  faith  attributed 
to  the  divinity,  and  because  it  fell  to  their  lot  to 
have  new  and  original  experiences  fully  in  harmony 
with  the  religious  needs  of  their  time.  The  progress 
of  dogma  is  due  chiefly  to  the  fact  that  obstacles 
to  the  faith  have  to  be  surmounted,  enemies  have 
to  be  vanquished,  and  objections  have  to  be  refuted. 


282  MODERNISM 

Add  to  this  a  perpetual  striving  to  penetrate  ever 
more  profoundly  into  those  things  which  are  con- 
tained in  the  mysteries  of  faith.  Thus,  putting 
aside  other  examples,  it  is  found  to  have  happened 
in  the  case  of  Christ :  in  Him  that  divine  something 
which  faith  recognised  in  Him  was  slowly  and 
gradually  expanded  in  such  a  way  that  He  was  at 
last  held  to  be  God.  The  chief  stimulus  of  the 
evolution  of  worship  consists  in  the  need  of  accom- 
modation to  the  manners  and  customs  of  peoples, 
as  well  as  the  need  of  availing  itself  of  the  value 
which  certain  acts  have  acquired  by  usage.  Finally, 
evolution  in  the  Church  itself  is  fed  by  the  need  of 
adapting  itself  to  historical  conditions  and  of 
harmonising  itself  with  existing  forms  of  society. 
Such  is  their  view  with  regard  to  each.  And  here, 
before  proceeding  further,  We  wish  to  draw  attention 
to  this  whole  theory  of  necessities  or  needs,  for 
beyond  all  that  we  have  seen,  it  is,  as  it  were,  the 
base  and  foundation  of  that  famous  method  which 
they  describe  as  historical. 

Although  evolution  is  urged  on  by  needs  or 
necessities,  yet,  if  controlled  by  these  alone,  it 
would  easily  overstep  the  boundaries  of  tradition. 


ENCYCLICAL  LETTER  283 

and  thus,  separated  from  its  primitive  vital  prin- 
ciple, would  make  for  ruin  instead  of  progress. 
Hence,  by  those  who  study  more  closely  the  ideas 
of  the  Modernists,  evolution  is  described  as  a 
resultant  from  the  conflict  of  two  forces,  one  of 
them  tending  towards  progress,  the  other  towards 
conservation.  The  conserving  force  exists  in  the 
Church  and  is  found  in  tradition;  tradition  is 
represented  by  religious  authority,  and  this  both 
by  right  and  in  fact.  For  by  right  it  is  in  the  very 
nature  of  authority  to  protect  tradition,  and,  in 
fact,  since  authority,  raised  as  it  is  above  the  con- 
tingencies of  life,  feels  hardly,  or  not  at  all,  the 
spurs  of  progress.  The  progressive  force,  on  the 
contrary,  which  responds  to  the  inner  needs,  lies 
in  the  individual  consciences  and  works  in  them — 
especially  in  such  of  them  as  are  in  more  close 
and  intimate  contact  with  life.  Already  we  observe, 
Venerable  Brethren,  the  introduction  of  that  most 
pernicious  doctrine  which  would  make  of  the  laity 
the  factor  of  progress  in  the  Church.  Now  it  is 
by  a  species  of  covenant  and  compromise  between 
these  two  forces  of  conservation  and  progress,  that 
is   to  say  between  authority   and  individual  con- 


284  MODERNISM 

sciences,  that  changes  and  advances  take  place. 
The  individual  consciences,  or  some  of  them,  act 
on  the  collective  conscience,  which  brings  pressure 
to  bear  on  the  depositaries  of  authority  to  make 
terms  and  to  keep  to  them. 

With  all  this  in  mind,  one  understands  how  it 
is  that  the  Modernists  express  astonishment  when 
they  are  reprimanded  or  punished.  What  is  imputed 
to  them  as  a  fault  they  regard  as  a  sacred  duty. 
They  understand  the  needs  of  consciences  better 
than  anyone  else,  since  they  come  into  closer  touch 
with  them  than  does  the  ecclesiastical  authority. 
Nay,  they  embody  them,  so  to  speak,  in  them- 
selves. Hence,  for  them  to  speak  and  to  write 
publicly  is  a  bounden  duty.  Let  authority  rebuke 
them  if  it  pleases — they  have  their  own  conscience 
on  their  side  and  an  intimate  experience  which  tells 
them  with  certainty  that  what  they  deserve  is  not 
blame  but  praise.  Then  they  reflect  that,  after  all, 
there  is  no  progress  without  a  battle  and  no  battle 
without  its  victims;  and  victims  they  are  willing 
to  be  like  the  prophets  and  Christ  Himself.  They 
have  no  bitterness  in  their  hearts  against  the  author- 
ity which  uses   them  roughly,   for   after   all   they 


ENCYCLICAL  LETTER  285 

readily  admit  that  it  is  only  doing  its  duty  as 
authority.  Their  sole  grief  is  that  it  remains 
deaf  to  their  warnings,  for  in  this  way  it  impedes 
the  progress  of  souls,  but  the  hour  will  most  surely 
come  when  further  delay  will  be  impossible,  for  if 
the  laws  of  evolution  may  be  checked  for  a  while 
they  cannot  be  finally  evaded.  And  thus  they  go 
their  way,  reprimands  and  condemnations  not- 
withstanding, masking  an  incredible  audacity  under 
a  mock  semblance  of  humility.  While  they  make 
a  pretence  of  bowing  their  heads,  their  minds  and 
hands  are  more  boldly  intent  than  ever  on  carrying 
out  their  purposes.  And  this  policy  they  follow 
willingly  and  wittingly,  both  because  it  is  part  of 
their  system  that  authority  is  to  be  stimulated 
but  not  dethroned,  and  because  it  is  necessary  for 
them  to  remain  within  the  ranks  of  the  Church 
in  order  that  they  may  gradually  transform  the 
collective  conscience.  And  in  saying  this,  they  fail 
to  perceive  that  they  are  avowing  that  the  collective 
conscience  is  not  with  them,  and  that  they  have  no 
right  to  claim  to  be  its  interpreters. 

It    is    thus,    Venerable    Brethren,    that    for    the 
Modernists,   whether  as  authors  or  propagandists, 


286  MODERNISM 

there  is  to  be  nothing  stable,  nothing  immutable 
in  the  Church.  Nor,  indeed,  are  they  without 
forerunners  in  their  doctrines,  for  it  was  of  these 
that  Our  Predecessor  Pius  IX.  wTote:  "These 
enemies  of  divine  revelation  extol  human  progress 
to  the  skies,  and  with  rash  and  sacrilegious  daring 
would  have  it  introduced  into  the  Cathohc  reUgion 
as  if  this  religion  were  not  the  work  of  God  but  of 
man,  or  some  kind  of  philosophical  discovery  sus- 
ceptible of  perfection  by  humr.n  efforts."  *  On 
the  subject  of  revelation  and  dogma  in  particular, 
the  doctrine  of  the  Modernists  offers  nothing  new. 
We  find  it  condemned  in  the  Syllabus  of  Pius  IX., 
where  it  is  enunciated  in  these  terms:  "Divine 
revelation  is  imperfect,  and  therefore  subject  to 
continual  and  indefinite  progress,  corresponding 
with  the  progress  of  human  reason  ;  "  f  and  con- 
demned still  more  solemnly  in  the  Vatican  Council: 
"  The  doctrine  of  the  faith  which  God  has  revealed 
has  not  been  proposed  to  human  intelligences  to 
be  perfected  by  them  as  if  it  were  a  philosophical 
system,  but  as  a  divine  deposit  entrusted  to  the 

*  Encycl.     Qui plurtbus,  9  Nov.  1846. 
t  Syll.  Prop.  5. 


ENCYCLICAL  LETTER  287 

Spouse  of  Christ  to  be  faithfully  guarded  and  in- 
fallibly interpreted.  Hence  also  that  sense  of  the 
sacred  dogmas  is  to  be  perpetually  retained  which 
our  Holy  Mother  the  Church  has  once  declared, 
nor  is  this  sense  ever  to  be  abandoned  on  plea 
or  pretext  of  a  more  profound  comprehension  of 
the  truth."  *  Nor  is  the  development  of  our 
knowledge,  even  concerning  the  faith,  barred  by 
this  pronouncement ;  on  the  contrary,  it  is  supported 
and  maintained.  For  the  same  Council  continues: 
"  Let  intelligence  and  science  and  wisdom,  there- 
fore, increase  and  progress  abundantly  and  vigor- 
ously in  individuals  and  in  the  mass,  in  the  behever 
and  in  the  whole  Church,  throughout  the  ages  and 
the  centuries — but  only  in  its  own  kind,  that  is, 
according  to  the  same  dogma,  the  same  sense,  the 
same  acceptation."  | 

[The  Modernist  as  Historian  and  Critic] 

We  have  studied  the  Modernist  as  philosopher, 
believer,   and  theologian.     It  now  remains   for  us 

*  Const.     Dei  Filius^  cap.  iv. 
+  Loc.  cit. 


288  MODERNISM 

to  consider  him  as  historian,  critic,  apologist,  and 
reformer. 

Some  Modernists,  devoted  to  historical  studies, 
seem  to  be  deeply  anxious  not  to  be  taken  for 
philosophers.  About  philosophy  they  profess  to 
know  nothing  whatever,  and  in  this  they  display 
remarkable  astuteness,  for  they  are  particularly 
desirous  not  to  be  suspected  of  any  prepossession 
in  favour  of  philosophical  theories  which  would 
lay  them  open  to  the  charge  of  not  being,  as  they 
call  it,  objective.  And  yet  the  truth  is  that  their 
history  and  their  criticism  are  saturated  with  their 
philosophy,  and  that  their  historico-critical  con- 
clusions are  the  natural  outcome  of  their  philosophical 
principles.  This  will  be  patent  to  anyone  who 
reflects.  Their  three  first  laws  are  contained  in 
those  three  principles  of  their  philosophy  already 
dealt  with ;  the  principle  of  agnosticism,  the  theorem 
of  the  transfiguration  of  things  by  faith,  and  that 
other  which  may  be  called  the  principle  of  dis- 
figuration. Let  us  see  what  consequences  flow 
from  each  of  these.  Agnosticism  tells  us  that  history, 
like  science,  deals  entirely  with  phenomena,  and 
the  consequence  is  that  God,  and  every  intervention 


ENCYCLICAL  LETTER  289 

of  God  in  human  affairs,  is  to  be  relegated  to  the 
domain  of  faith  as  belonging  to  it  alone.  Where- 
fore in  things  where  there  is  combined  a  double 
element,  the  divine  and  the  human,  as,  for  example, 
in  Christ,  or  the  Church,  or  the  Sacraments,  or  the 
many  other  objects  of  the  same  kind,  a  division 
and  separation  must  be  made  and  the  human  ele- 
ment must  be  left  to  history  while  the  divine  will 
be  assigned  to  faith.  Hence  we  have  that  dis- 
tinction, so  current  among  the  Modernists,  between 
the  Christ  of  history  and  the  Christ  of  faith;  the 
Church  of  history  and  the  Church  of  faith;  the 
Sacraments  of  history  and  the  Sacraments  of  faith, 
and  so  in  similar  matters.  Next  we  find  that  the 
human  element  itself,  which  the  historian  has  to 
work  on,  as  it  appears  in  the  documents,  is  to  be 
considered  as  having  been  transfigured  by  faith, 
that  is  to  say,  raised  above  its  historical  conditions. 
It  becomes  necessary,  therefore,  to  eliminate  also 
the  accretions  which  faith  has  added,  to  relegate 
them  to  faith  itself  and  to  the  history  of  faith. 
Thus,  when  treating  of  Christ,  the  historian  must 
set  aside  all  that  surpasses  man  in  his  natural  con- 
dition,  according  to  what  psychology  tells  us  of 

X 


290  MODERNISM 

him,  or  according  to  what  we  gather  from  the  place 
and  period  of  his  existence.  Finally,  they  require, 
by  virtue  of  the  third  principle,  that  even  those 
things  which  are  not  outside  the  sphere  of  history 
should  pass  through  the  sieve,  excluding  all  and 
relegating  to  faith  everything  which,  in  their  judg- 
ment, is  not  in  harmony  with  what  they  call  the 
logic  of  facts  or  not  in  character  with  the  persons 
of  whom  they  are  predicated.  Thus,  they  will  not 
allow  that  Christ  ever  uttered  those  things  which 
do  not  seem  to  be  within  the  capacity  of  the  multi- 
tudes that  listened  to  Him.  Hence  they  delete 
from  His  real  history  and  transfer  to  faith  all  the 
allegories  found  in  His  discourses.  We  may  per- 
adventure  inquire  on  what  principle  they  make 
these  divisions?  Their  reply  is  that  they  argue 
from  the  character  of  the  man,  from  his  condition 
of  life,  from  his  education,  from  the  complexus 
of  the  circumstances  under  which  the  facts  took 
place,  in  short,  if  We  understand  them  aright,  on 
a  principle  which  in  the  last  analysis  is  merely 
subjective.  Their  method  is  to  put  themselves  into 
the  position  and  person  of  Christ,  and  then  to 
attribute  to  Him  what  they  would  have  done  under 


ENCYCLICAL  LETTER  291 

like  circumstances.  In  this  way,  absolutely  a  priori 
and  acting  on  philosophical  principles  which  they 
hold  but  which  they  profess  to  ignore,  they  proclaim 
that  Christ,  according  to  what  they  call  His  real 
history,  was  not  God  and  never  did  anything  divine, 
and  that  as  man  He  did  and  said  only  what  they, 
judging  from  the  time  in  which  He  lived,  consider 
that  He  ought  to  have  said  or  done. 


[Criticism  and  its  Principles.] 

As  history  takes  its  conclusions  from  philosophy, 
so  too  criticism  takes  its  conclusions  from  history. 
The  critic,  on  the  data  furnished  him  by  the  historian, 
makes  two  parts  of  all  his  documents.  Those  that 
remain  after  the  triple  elimination  above  described 
go  to  form  the  real  history;  the  rest  is  attributed 
to  the  history  of  the  faith  or,  as  it  is  styled,  to 
internal  history.  For  the  Modernists  distinguish 
very  carefully  between  these  two  kinds  of  history, 
and  it  is  to  be  noted  that  they  oppose  the  history 
of  the  faith  to  real  history  precisely  as  real.  Thus, 
as  we  have  already  said,  we  have  a  twofold  Christ: 
a  real  Christ,  and  a  Christ,  the  one  of  faith,  who 


292  MODERNISM 

never  really  existed;  a  Christ  who  has  hved  at  a 
given  time  and  in  a  given  place,  and  a  Christ  who 
has  never  lived  outside  the  pious  meditations  of 
the  believer — the  Christ,  for  instance,  whom  we 
find  in  the  Gospel  of  S.  John,  which,  according  to 
them,  is  mere  meditation  from  beginning  to 
end. 

But  the  dominion  of  philosophy  over  history 
does  not  end  here.  Given  that  division,  of  which 
We  have  spoken,  of  the  documents  into  two  parts, 
the  philosopher  steps  in  again  with  his  dogma  of 
vital  immanence,  and  shows  how  everything  in  the 
history  of  the  Church  is  to  be  explained  by  vital 
emanation.  And  since  the  cause  or  condition 
of  every  vital  emanation  whatsoever  is  to  be  found 
in  some  need  or  want,  it  follows  that  no  fact  can 
be  regarded  as  antecedent  to  the  need  which  pro- 
duced it — historically  the  fact  must  be  posterior 
to  the  need.  What,  then,  does  the  historian  in  view 
of  this  principle?  He  goes  over  his  documents 
again,  whether  they  be  contained  in  the  Sacred 
Books  or  elsewhere,  draws  up  from  them  his  list 
of  the  particular  needs  of  the  Church,  whether 
relating   to   dogma,    or   liturgy,    or   other   matters 


ENCYCLICAL  LETTER  293 

which  are  found  in  the  Church  thus  related,  and 
then  he  hands  his  hst  over  to  the  critic.  The  critic 
takes  in  hand  the  documents  deahng  with  the 
history  of  faith  and  distributes  them,  period  by 
period,  so  that  they  correspond  exactly  with  the 
list  of  needs,  always  guided  by  the  principle  that 
the  narration  must  follow  the  facts,  as  the  facts 
follow  the  needs.  It  may  at  times  happen  that 
some  parts  of  the  Sacred  Scriptures,  such  as  the 
Epistles,  themselves  constitute  the  fact  created 
by  the  need.  Even  so,  the  rule  holds  that  the  age 
of  any  document  can  only  be  determined  by  the  age 
in  which  each  need  has  manifested  itself  in  the 
Church.  Further,  a  distinction  must  be  made 
between  the  beginning  of  a  fact  and  its  develop- 
ment, for  what  is  bom  in  one  day  requires  time 
for  growth.  Hence  the  critic  must  once  more  go 
over  his  documents,  ranged  as  they  are  through 
the  different  ages,  and  divide  them  again  into  two 
parts,  separating  those  that  regard  the  origin  of  the 
facts  from  those  that  deal  with  their  development, 
and  these  he  must  again  arrange  according  to  their 
periods. 

Then  the  philosopher  must  come  in  again  to  enjoin 


294  MODERNISM 

upon  the  historian  the  obligation  of  following  in  all 
his  studies  the  precepts  and  laws  of  evolution.  It 
is  next  for  the  historian  to  scrutinise  his  documents 
once  more,  to  examine  carefully  the  circumstances 
and  conditions  affecting  the  Church  during  the 
different  periods,  the  conserving  force  she  has  put 
forth,  the  needs  both  internal  and  external  that 
have  stimulated  her  to  progress,  the  obstacles  she 
has  had  to  encounter,  in  a  word,  everything  that 
helps  to  determine  the  manner  in  which  the  la\\s  of 
evolution  have  been  fulfilled  in  her.  This  done, 
he  finishes  his  work  by  drawing  up  a  history  of  the 
development  in  its  broad  lines.  The  critic  follows 
and  iits  in  the  rest  of  the  documents.  He  sets 
himself  to  \mte.  The  history  is  finished.  Now 
We  ask  here:  Who  is  the  author  of  this  history? 
The  historian?  The  critic?  Assuredly  neither  of 
these  but  the  philosopher.  From  beginning  to  end 
everything  in  it  is  a  priori,  and  an  apriorism  that 
reeks  of  heresy.  These  men  are  certainly  to  be 
pitied,  of  whom  the  Apostle  might  well  say:  They 
became  vain  in  their  thoughts  .  .  .  professing  them- 
selves to  he  wise  they  became  fools  (Rom.  i.  21,  22). 
At  the  same   time,   they  excite   resentment   when 


ENCYCLICAL  LETTER  295 

they  accuse  the  Church  of  arranging  and  confusing 
the  texts  after  her  own  fashion,  and  for  the  needs 
of  her  cause.  In  this  they  are  accusing  the  Church 
of  something  for  which  their  own  conscience  plainly 
reproaches  them. 


[How  THE  Bible  is  Dealt  With.] 

The  result  of  this  dismembering  of  the  records, 
and  this  partition  of  them  throughout  the  centuries, 
is  naturally  that  the  Scriptures  can  no  longer  be 
attributed  to  the  authors  whose  names  they  bear. 
The  Modernists  have  no  hesitation  in  affirming 
generally  that  these  books,  and  especially  the 
Pentateuch  and  the  first  three  Gospels,  have  been 
gradually  formed  from  a  primitive  brief  narration, 
by  additions,  by  interpolations  of  theological  or 
allegorical  interpretations,  or  parts  introduced  only 
for  the  purpose  of  joining  different  passages  together. 
This  means,  to  put  it  briefly  and  clearly,  that  in  the 
Sacred  Books  we  must  admit  a  vital  evolution,  spring- 
ing from  and  corresponding  with  the  evolution  of 
faith.  The  traces  of  this  evolution,  they  tell  us, 
are  so  visible  in  the  books  that  one  might  almost 


296  MODERNISM 

write  a  history  of  it.  Indeed,  this  history  they 
actually  do  write,  and  with  such  an  easy  assurance 
that  one  might  believe  them  to  have  seen  with  their 
own  eyes  the  writers  at  work  through  the  ages 
amplifying  the  Sacred  Books.  To  aid  them  in  this 
they  call  to  their  assistance  that  branch  of  criticism 
which  they  call  textual,  and  labour  to  show  that 
such  a  fact  or  such  a  phrase  is  not  in  its  right  place, 
adducing  other  arguments  of  the  same  kind.  They 
seem,  in  fact,  to  have  constructed  for  themselves 
certain  types  of  narration  and  discourses,  upon 
which  they  base  their  assured  verdict  as  to  whether 
a  thing  is  or  is  not  out  of  place.  Let  him  who  can 
judge  how  far  they  are  qualified  in  this  way  to 
make  such  distinctions.  To  hear  them  descant 
of  their  works  on  the  Sacred  Books,  in  which  they 
have  been  able  to  discover  so  much  that  is  defective, 
one  would  imagine  that  before  them  nobody  ever 
even  turned  over  the  pages  of  Scripture.  The 
truth  is  that  a  whole  multitude  of  Doctors,  far 
superior  to  them  in  genius,  in  erudition,  in  sanctity, 
have  sifted  the  Sacred  Books  in  every  way,  and  so 
far  from  finding  in  them  anything  blameworthy, 
have   thanked   God   more   and   more   heartily   the 


ENCYCLICAL  LETTER  297 

more  deeply  they  have  gone  into  them,  for  His 
divine  bounty  in  having  vouchsafed  to  speak  thus 
to  men.  Unfortunately,  these  great  Doctors  did 
not  enjoy  the  same  aids  to  study  that  are  possessed 
by  the  Modernists,  for  they  did  not  have  for  their 
rule  and  guide  a  philosophy  borrowed  from  the 
negation  of  God,  and  a  criterion  which  consists  of 
themselves. 

We  believe,  then,  that  We  have  set  forth  with 
sufficient  clearness  the  historical  method  of  the 
Modernists.  The  philosopher  leads  the  way,  the 
historian  follows,  and  then  in  due  order  come  the 
internal  and  textual  critics.  And  since  it  is  char- 
acteristic of  the  primary  cause  to  communicate  its 
virtue  to  causes  which  are  secondary,  it  is  quite  clear 
that  the  criticism  with  which  we  are  concerned 
is  not  any  kind  of  criticism,  but  that  which  is  rightly 
called  agnostic,  immanentist,  and  evolutionist  criticism. 
Hence  anyone  who  adopts  it  and  employs  it,  makes 
profession  thereby  of  the  errors  contained  in  it, 
and  places  himself  in  opposition  to  Catholic  teaching. 
This  being  so,  it  is  much  a  matter  for  surprise  that 
it  should  have  found  acceptance  to  such  an  extent 
amongst    certain    Catholics.     Two    causes  may  be 


298  MODERNISM 

assigned  for  this:    first,  the  close  alhance  which  the 
historians   and  critics   of  this  school  have  formed 
among    themselves    independent    of    all    differences 
of  nationality  or  religion;    second,  their  boundless 
effrontery  by  which,  if  one  then  makes  any  utter- 
ance, the  others  applaud  him  in  chorus,  proclaiming 
that  science  has  made  another  step  forward,  while 
if   an   outsider   should   desire   to   inspect   the   new 
discovery  for  himself,  they  form  a  coalition  against 
him.     He  who  denies  it  is  decned  as  one  who  is 
ignorant,   while  he  who   embraces   and  defends  it 
has  all  their  praise.     In  this  way  they  entrap  not 
a  few,   who,   did  they  but  realise  what  they  are 
doing,    would    shrink    back    with    horror.        The 
domineering  overbearance  of  those  who  teach  the 
errors,  and  the  thoughtless  compliance  of  the  more 
shallow  minds  who  assent  to  them,  create  a  corrupted 
atmosphere  which  penetrates  everywhere,  and  carries 
infection  with  it.     But  let  Us  pass  to  the  apologist. 

[The  Modernist  as  Apologist.] 

The   Modernist   apologist   depends   in   two   ways 
on     the    philosopher.     First,    indirectly,    inasmuch 


ENCYCLICAL  LETTER  299 

as  his  subject-matter  is  history — history  dictated, 
as  we  have  seen,  by  the  philosopher;  and,  secondly, 
directly,  inasmuch  as  he  takes  both  his  doctrines 
and  his  conclusions  from  the  philosopher.  Hence 
that  common  axiom  of  the  Modernist  school  that 
in  the  new  apologetics  controversies  in  religion 
must  be  determined  by  psychological  and  historical 
research.  The  Modernist  apologists,  then,  enter 
the  arena,  proclaiming  to  the  rationahsts  that, 
though  they  are  defending  religion,  they  have  no 
intention  of  employing  the  data  of  the  Sacred 
Books  or  the  histories  in  current  use  in  the  Church, 
and  written  upon  the  old  lines,  but  real  history 
composed  on  modern  principles  and  according  to  the 
modern  method.  In  all  this  they  assert  that  they 
are  not  using  an  argumentum  ad  hominem,  because 
they  are  really  of  the  opinion  that  the  truth  is  to 
be  found  only  in  this  kind  of  history.  They  feel 
that  it  is  not  necessary  for  them  to  make  profession 
of  their  own  sincerity  in  their  writings.  They  are 
already  known  to  and  praised  by  the  rationalist 
as  fighting  under  the  same  banner,  and  they  not 
only  plume  themselves  on  these  encomiums,  which 
would  only  provoke  disgust  in  a  real  Catholic,  but 


300  MODERNISM 

use  them  as  a  counter  compensation  to  the  repri- 
mands of  the  Church. 

Let  us  see  how  the  Modernist  conducts  his  apolo- 
getics. The  aim  he  sets  before  himself  is  to  make 
one  who  is  still  without  faith  attain  that  experience 
of  the  Catholic  religion  which,  according  to  the 
system,  is  the  sole  basis  of  faith.  There  are  two 
ways  open  to  him,  the  objective  and  the  subjective. 
The  first  of  them  starts  from  agnosticism.  It 
tends  to  show  that  religion,  and  especially  the 
Catholic  religion,  is  endowed  with  such  vitality 
■as  to  compel  every  psychologist  and  historian  of 
good  faith  to  recognise  that  its  history  hides  some 
element  of  the  unknown.  To  this  end  it  is  necessary 
to  prove  that  the  Catholic  religion,  as  it  exists  to- 
day, is  that  which  was  founded  by  Jesus  Christ; 
that  is  to  say,  that  it  is  nothing  else  than  the  pro- 
gressive development  of  the  germ  which  He  brought 
into  the  world.  Hence  it  is  imperative  first  of  all 
to  establish  what  this  germ  was,  and  this  the 
Modernist  claims  to  be  able  to  do  by  the  following 
formula:  Christ  announced  the  coming  of  the 
kingdom  of  God,  which  was  to  be  realised  within 
a  brief  lapse  of  time  and  of  which  He  was  to  become 


ENCYCLICAL  LETTER  301 

the  Messiah,  the  divinely-given  founder  and  ruler. 
Then   it   must   be   shown   how   this   germ,   always 
immanent  and  permanent  in  the  Catholic  religion, 
has  gone  on  slowly  developing  in  the  course  of  history, 
adapting  itself  successively  to  the  different  circum- 
stances   through    which    it    has    passed,    borrowing 
from  them  by  vital  assimilation  all  the  doctrinal, 
cultural,  ecclesiastical  forms  that  served  its  purpose; 
whilst,  on  the  other  hand,  it  surmounted  all  obstacles, 
vanquished  all  enemies,   and  survived  all  assaults 
and  all  combats.     Anyone  who  well  and  duly  con- 
siders this  mass  of  obstacles,  adversaries,  attacks, 
combats,  and  the  vitality  and  fecundity  which  the 
Church    has    shown    throughout    them    all,    must 
admit  that  if  the  laws  of  evolution  are  visible  in 
her  life  they  fail  to  explain  the  whole  of  her  history 
— the  unknown  rises  forth  from  it  and  presents  itself 
before    us.     Thus    do    they    argue,    not    perceiving 
that    their    determination    of    the    primitive    germ 
is   only   an   a   priori   assumption   of   agnostic   and 
evolutionist   philosophy,   and  that  the  germ  itself 
has  been  gratuitously  defined  so  that  it  may  fit  in 
with  their  contention. 
But  while  they  endeavour  by  this  line  of  reasoning 


302  MODERNISM 

to  prove  and  plead  for  the  Catholic  religion,  these 
new  apologists  are  more  than  willing  to  grant  and 
to  recognise  that  there  are  in  it  many  things  which 
are  repulsive.  Nay,  they  admit  openly,  and  with 
ill-concealed  satisfaction,  that  they  have  found 
that  even  its  dogma  is  not  exempt  from  errors  and 
contradictions.  They  add  also  that  this  is  not 
only  excusable  but — curiously  enough — that  it  is 
even  right  and  proper.  In  the  Sacred  Books  there 
are  many  passages  referring  to  science  or  history 
where,  according  to  them,  manifest  errors  are  to 
be  found.  But,  they  say,  the  subject  of  these  books 
is  not  science  or  history,  but  only  religion  and 
morals.  In  them  history  and  science  serve  only  as 
a  species  of  covering  to  enable  the  religious  and 
moral  experiences  wrapped  up  in  them  to  penetrate 
more  readily  among  the  masses.  The  masses 
understood  science  and  history  as  they  are  expressed 
in  these  books,  and  it  is  clear  that  the  expression 
of  science  and  history  in  a  more  perfect  form  would 
have  proved  not  so  much  a  help  as  a  hindrance. 
Moreover,  they  add,  the  Sacred  Books  being  essenti- 
ally rehgious,  are  necessarily  quick  with  life.  Now 
life  has   its   own   truth   and   its   own   logic — quite 


ENCYCLICAL  LETTER  303 

different  from  rational  truth  and  rational  logic, 
belonging  as  they  do  to  a  different  order,  viz., 
truth  of  adaptation  and  of  proportion  both  with 
what  they  call  the  medium  in  which  it  lives  and 
with  the  end  for  which  it  lives.  Finally,  the  Modern- 
ists, losing  all  sense  of  control,  go  so  far  as  to  proclaim 
as  true  and  legitimate  whatever  is  explained  by  life. 
We,  Venerable  Brethren,  for  whom  there  is  but  one 
and  only  truth,  and  who  hold  that  the  Sacred  Books, 
written  under  the  inspiration  of  the  Holy  Ghost,  have 
God  for  their  author  *  declare  that  this  is  equivalent 
to  attributing  to  God  Himself  the  he  of  utility  or 
officious  lie,  and  We  say  with  S.  Augustine:  In  an 
authority  so  high,  admit  hut  one  officious  lie,  and  there 
will  not  remain  a  single  passage  of  those  apparently 
difficult  to  practise  or  to  believe,  which  on  the  same  most 
pernicious  rule  may  not  he  explained  as  a  lie  uttered  hy 
the  author  wilfully  and  to  serve  a  purpose.-f  And  thus 
it  will  come  about,  the  holy  Doctor  continues  that 
everybody  will  believe  and  refuse  to  believe  what  he  likes 
or  dislikes  in  them,  namely,  the  Scriptures.  But 
the   Modernists  pursue   their  way   eagerly.     They 

*  Cone.  Vat.,  De  Revel.^  c.  2. 
Epist.  28. 


304  MODERNISM 

grant  also  that  certain  arguments  adduced  in  the 
Sacred  Books  in  proof  of  a  given  doctrine,  Hke  those, 
for  example,  which  are  based  on  the  prophecies,  have 
no  rational  foundation  to  rest  on.  But  they  defend 
even  these  as  artifices  of  preaching,  which  are  justified 
by  life.  More  than  that.  They  are  ready  to  admit, 
nay,  to  proclaim,  that  Christ  Himself  manifestly 
erred  in  determining  the  time  when  the  coming  of  the 
kingdom  of  God  was  to  take  place ;  and  they  tell  us 
that  we  must  not  be  surprised  at  this  since  even  He 
Himself  was  subject  to  the  laws  of  life!  After  this 
what  is  to  become  of  the  dogmas  of  the  Church  ?  The 
dogmas  bristle  with  flagrant  contradictions,  but  what 
does  it  matter  since,  apart  from  the  fact  that  vital 
logic  accepts  them,  they  are  not  repugnant  to  sym- 
bolical truth.  Are  we  not  dealing  with  the  infinite, 
and  has  not  the  infinite  an  infinite  variety  of  aspects? 
In  short,  to  maintain  and  defend  these  theories, 
they  do  not  hesitate  to  declare  that  the  noblest 
homage  that  can  be  paid  to  the  Infinite  is  to  make  it 
the  object  of  contradictory  statements!  But  when 
they  justify  even  contradictions,  what  is  it  that  they 
will  refuse  to  justify? 


ENCYCLICAL  LETTER  305 


[Subjective  Arguments.] 

But  it  is  not  solely  by  objective  arguments  that  the 
non-believer  may  be  disposed  to  faith.  There  are 
also  those  that  are  subjective,  and  for  this  purpose  the 
Modernist  apologists  return  to  the  doctrine  of  im- 
manence. They  endeavour,  in  fact,  to  persuade  their 
non-believer  that  down  in  the  very  depths  of  his 
nature  and  his  life  lie  hidden  the  need  and  the  desire 
for  some  religion,  and  this  not  a  religion  of  any  kind, 
but  the  specific  religion  known  as  Catholicism,  which, 
they  say,  is  absolutely  postulated  by  the  perfect  de- 
velopment of  life.  And  here  again  We  have  grave 
reason  to  complain  that  there  are  Catholics  who,  while 
rejecting  immanence  as  a  doctrine,  employ  it  as  a 
method  of  apologetics,  and  who  do  this  so  imprudently 
that  they  seem  to  admit,  not  merely  a  capacity  and 
a  suitability  for  the  supernatural,  such  as  has  at  all 
times  been  emphasised,  within  due  limits  by  Catholic 
apologists,  but  that  there  is  in  human  nature  a  true 
and  rigorous  need  for  the  supernatural  order.  Truth 
to  tell,  it  is  only  the  moderate  Modernists  who  make 

this  appeal  to  an  exigency  for  the  Catholic  religion, 
u 


3o6  MODERNISM 

As  for  the  others,  who  might  be  called  integralists, 
they  would  show  to  the  non-believer,  as  hidden  in. 
his  being,  the  very  germ  which  Christ  Himself  had 
in  His  consciousness,  and  which  He  transmitted  to 
mankind.  Such,  Venerable  Brethren,  is  a  summary 
description  of  the  apologetic  method  of  the  Modern- 
ists, in  perfect  harmony  with  their  doctrines — 
methods  and  doctrines  replete  with  errors,  made  not 
for  edification  but  for  destruction,  not  for  the  making 
of  Catholics  but  for  the  seduction  of  those  who  are 
Catholics  into  heresy ;  and  tending  to  the  utter  sub- 
version of  all  religion. 

[The  Modernist  as  Reformer.] 

It  remains  for  Us  now  to  say  a  few  words  about  the 
Modernist  as  reformer.  From  all  that  has  preceded, 
it  is  abundantly  clear  how  great  and  how  eager  is  the 
passion  of  such  men  for  innovation.  In  all  Catho- 
licism there  is  absolutely  nothing  on  which  it  does 
not  fasten.  They  wish  philosophy  to  be  reformed, 
especially  in  the  ecclesiastical  seminaries.  They 
wish  the  scholastic  philosophy  to  be  relegated  to  the 
history  of  philosophy  and  to  be  classed  among  ob- 


ENCYCLICAL  LETTER  307 

solete  systems,  and  the  young  men  to  be  taught 
modern  philosophy  which  alone  is  true  and  suited  to 
the  times  in  which  we  live.  They  desire  the  reform 
of  theology:  rational  theology  is  to  have  modem 
philosophy  for  its  foundation,  and  positive  theology 
is  to  be  founded  on  the  history  of  dogma.  As  for 
history,  it  must  be  written  and  taught  only  accord- 
ing to  their  methods  and  modern  principles.  Dogmas 
and  their  evolution,  they  afhrm,  are  to  be  harmonised 
with  science  and  history.  In  the  Catechism  no 
dogmas  are  to  be  inserted  except  those  that  have 
been  reformed  and  are  within  the  capacity  of  the 
people.  Regarding  worship,  they  say,  the  number 
of  external  devotions  is  to  be  reduced,  and  steps  must 
be  taken  to  prevent  their  further  increase,  though, 
indeed,  some  of  the  admirers  of  symbolism  are  dis- 
posed to  be  more  indulgent  on  this  head.  They  cry 
out  that  ecclesiastical  government  requires  to  be 
reformed  in  all  its  branches,  but  especially  in  its 
disciplinary  and  dogmatic  departments.  They  insist 
that  both  outwardly  and  inwardly  it  must  be  brought 
into  harmony  with  the  modern  conscience,  which 
now  wholly  tends  towards  democracy;  a  share  in 
ecclesiastical  government  should  therefore  be  given 


3o8  MODERNISM 

to  the  lower  ranks  of  the  clergy,  and  even  to  the  laity, 
and  authority  which  is  too  much  concentrated, 
should  be  decentrahsed.  The  Roman  Congrega- 
tions, and  especially  the  Index  and  the  Holy  Office, 
must  be  likewise  modified.  The  ecclesiastical 
authority  must  alter  its  line  of  conduct  in  the  social 
and  political  world;  while  keeping  outside  political 
organisations,  it  must  adapt  itself  to  them,  in  order 
to  penetrate  them  with  its  spirit.  With  regard  to 
morals,  they  adopt  the  principle  of  the  Americanists, 
that  the  active  virtues  are  more  important  than  the 
passive,  and  are  to  be  more  encouraged  in  practice. 
They  ask  that  the  clergy  should  return  to  their 
primitive  humility  and  poverty,  and  that  in  their 
ideas  and  action  they  should  admit  the  principles  of 
Modernism ;  and  there  are  some  who,  gladly  listening 
to  the  teaching  of  their  Protestant  masters,  would 
desire  the  suppression  of  the  celibacy  of  the  clergy. 
What  is  there  left  in  the  Church  which  is  not 
to  be  reformed  by  them  and  according  to  their 
principles? 


ENCYCLICAL  LETTER  309 

[Modernism  the  Synthesis  of  all  the 
Heresies.] 

It  may,  perhaps,  seem  to  some,  Venerable 
Brethren,  that  We  have  dwelt  at  too  great  length  on 
this  exposition  of  the  doctrines  of  the  Modernists.  But 
it  was  necessary  that  We  should  do  so,  both  in  order 
to  meet  their  customary  charge  that  We  do  not 
understand  their  ideas,  and  to  show  that  their  system 
does  not  consist  in  scattered  and  unconnected 
theories,  but,  as  it  were,  in  a  closely  connected  whole, 
so  that  it  is  not  possible  to  admit  one  without  ad- 
mitting all.  For  this  reason,  too.  We  have  had  to 
give  to  this  exposition  a  somewhat  didactic  form, 
and  not  to  shrink  from  employing  certain  unwonted 
terms  which  the  Modernists  have  brought  into  use. 
And  now  with  Our  eyes  fixed  upon  the  whole  system, 
no  one  will  be  surprised  that  We  should  define  it  to  be 
the  synthesis  of  all  heresies?  Undoubtedly,  were 
anyone  to  attempt  the  task  of  collecting  together  all 
the  errors  that  have  been  broached  against  the  faith 
and  to  concentrate  into  one  the  sap  and  substance  of 
them  all,  he  could  not  succeed  in  doing  so  better  than 
the  Modernists  have  done.     Nay,  they  have  gone 


310  MODERNISM 

farther  than  this,  for,  as  We  have  already  intimated, 
their  system  means  the  destruction  not  of  the  Cathohc 
rehgion  alone,  but  of  all  rehgion.  Hence  the  ration- 
alists are  not  wanting  in  their  applause,  and  the  most 
frank  and  sincere  amongst  them  congratulate  them- 
selves in  having  found  in  the  Modernists  the  most 
valuable  of  all  allies. 

Let  us  turn  for  a  moment.  Venerable  Brethren,  to 
that  most  disastrous  doctrine  of  agnosticism.  By  it 
every  avenue  to  God  on  the  side  of  the  intellect  is 
barred  to  man,  while  a  better  way  is  supposed  to  be 
opened  from  the  side  of  a  certain  sense  of  the  soul  and 
action.  But  who  does  not  see  how  mistaken  is  such 
a  contention?  For  the  sense  of  the  soul  is  the  response 
to  the  action  of  the  thing  which  the  intellect  or  the 
outward  senses  set  before  it.  Take  away  the  intelli- 
gence, and  man,  already  inclined  to  follow  the  senses, 
becomes  their  slave.  Doubly  mistaken,  from 
another  point  of  view,  for  all  these  fantasies  of  the 
religious  sense  will  never  be  able  to  destroy  common 
sense,  and  common  sense  tells  us  that  emotion  and 
everything  that  leads  the  heart  captive  proves  a 
hindrance  instead  of  a  help  to  the  discovery  of  truth. 
We  speak  of  truth  in  itself— for  that  other  purely 


ENCYCLICAL  LETTER  311 

subjective  truth  the  fruit  of  the  internal  sense  and 
action,  if  it  serves  its  purpose  for  the  play  of  words, 
is  of  no  benefit  to  the  man  who  wants  above  all 
things  to  know  whether  outside  himself  there  is  a 
God  into  whose  hands  he  is  one  day  to  fall.  True,  the 
Modernists  call  in  experience  to  eke  out  their  system, 
but  what  does  this  experience  add  to  that  sense  of  the 
soul?  Absolutely  nothing  beyond  a  certain  intensity 
and  a  proportionate  deepening  of  the  conviction  of 
the  reality  of  the  object.  But  these  two  will  never 
make  the  sense  of  the  soul  into  anything  but  sense, 
nor  will  they  alter  its  nature,  which  is  hable  to 
deception  when  the  intelhgence  is  not  there  to  guide 
it ;  on  the  contrary,  they  but  confirm  and  strengthen 
this  nature,  for  the  more  intense  the  sense  is  the  more 
it  is  really  sense.  And  as  we  are  here  dealing  with 
religious  sense  and  the  experinece  involved  in  it,  it  is 
known  to  you.  Venerable  Brethren,  how  necessary 
in  such  a  matter  is  prudence,  and  the  learning  by 
which  prudence  is  guided.  You  know  it  from  your 
own  dealings  with  souls,  and  especially  with  souls  in 
whom  sentiment  predominates;  you  know  it  also 
from  your  reading  of  works  of  ascetical  theology — 
works   for   which    the    Modernists   have   but   little 


312  MODERNISM 

esteem,  but  which  testify  to  a  science  and  a  sohdity 
far  greater  than  theirs,   and  to  a  refinement  and 
subtlety  of  observation  far  beyond  any  which  the 
Modernists  take  credit  to  themselves  for  possessing. 
It  seems  to  Us  nothing  short  of  madness,  or  at  the 
least  consummate  temerity,  to  accept  for  true,  and 
without  investigation,  these  incomplete  experiences 
which  are  the  vaunt  of  the  Modernist.     Let  us  for  a 
moment  put  the  question:    If  experiences  have  so 
much  force  and  value  in  their  estimation,  why  do 
they  not  attach  equal  weight  to  the  experience  that 
so    many    thousands   of   Catholics   have   that    the 
Modernists  are  on  the  wrong  path?     Is  it  that  the 
CathoUc  experiences  are  the  only  ones  which  are  false 
and    deceptive?     The    vast    majority    of    mankind 
holds  and  always  will  hold  firmly  that  sense  and 
experience  alone,  when  not  enlightened  and  guided 
by  reason,  cannot  reach  to  the  knowledge  of  God. 
What,  then,  remains  but  atheism  and  the  absence  of 
all   religion.     Certainly   it   is    not   the   doctrine   of 
symbolism  that  will  save  us  from  this.     For  if  all  the 
intellectual  elements,  as  they  call  them,  of  religion 
are  nothing  more  than  mere  symbols  of  God,  will 
not  the  very  name  of  God  or  of  divine  personahty 


ENCYCLICAL  LETTER  313 

be  also  a  symbol,  and  if  this  be  admitted,  the  person- 
ality of  God  will  become  a  matter  of  doubt  and  the 
gate  will  be  opened  to  Pantheism?  And  to 
Pantheism  pure  and  simple  that  other  doctrine  of 
the  divine  immanence  leads  directly.  For  this  is  the 
question  which  We  ask:  Does  or  does  not  this 
immanence  leave  God  distinct  from  man?  If  it  does, 
in  what  does  it  differ  from  the  Catholic  doctrine,  and 
why  does  it  reject  the  doctrine  of  external  revelation? 
If  it  does  not,  it  is  Pantheism.  Now  the  doctrine  of 
immanence  in  the  Modernist  acceptation  holds  and 
professes  that  every  phenomenon  of  conscience 
proceeds  from  man  as  man.  The  rigorous  conclusion 
from  this  is  the  identity  of  man  with  God,  which 
means  Pantheism.  The  distinction  which  Modern- 
ists make  between  science  and  faith  leads  to  the 
same  conclusion.  The  object  of  science,  they  say, 
is  the  reality  of  the  knowable;  the  object  of  faith, 
on  the  contrary,  is  the  reality  of  the  unknowable. 
Now,  what  makes  the  unknowable  unknowable  is  the 
fact  that  there  is  no  proportion  between  its  object 
and  the  intellect — a  defect  of  proportion  which 
nothing  whatever,  even  in  the  doctrine  of  the 
Modernist,   can  suppress.     Hence   the  unknowable 


314  MODERNISM 

remains  and  will  eternally  remain  unknowable  to  the 
believer  as  well  as  to  the  philosopher.  Therefore  if 
any  rehgion  at  all  is  possible,  it  can  only  be  the 
religion  of  an  unknowable  reality.  And  why  this 
religion  might  not  be  that  soul  of  the  universe,  of 
which  certain  rationahsts  speak,  is  something  which 
certainly  does  not  seem  to  Us  apparent.  These 
reasons  suffice  to  show  superabundantly  by  how 
many  roads  Modernism  leads  to  atheism  and  to  the 
annihilation  of  all  religion.  The  error  of  Protestant- 
ism made  the  first  step  on  this  path ;  that  of  Modern- 
ism makes  the  second;  Atheism  makes  the  next. 


[PART  II.— THE  CAUSE  OF  MODERNISM.] 

To  penetrate  still  deeper  into  the  meaning  of 
Modernism  and  to  find  a  suitable  remedy  for  so  deep 
a  sore,  it  behoves  Us,  Venerable  Brethren,  to  in- 
vestigate the  causes  which  have  engendered  it  and 
which  foster  its  growth.  That  the  proximate  and 
immediate  cause  consists  in  an  error  of  the  mind 
cannot  be  open  to  doubt.  We  recognise  that  the 
remote  causes  may  be  reduced  to  two :  curiosity  and 


ENCYCLICAL  LETTER  315 

pride.  Curiosity  by  itself,  if  not  prudently  regulated, 
suffices  to  account  for  all  errors.  Such  is  the  opinion 
of  Our  Predecessor,  Gregory  XVL,  who  wrote:  A 
lamentable  spectacle  is  that  presented  by  the  aberrations 
of  human  reason  when  it  yields  to  the  spirit  of  novelty, 
when  against  the  warning  of  the  Apostle  it  seeks  to  know 
beyond  what  it  is  meant  to  know,  and  when  relying  too 
much  on  itself  it  thinks  it  can  find  the  truth  outside  the 
Catholic  Church  wherein  truth  is  found  without  the 
slightest  shadow  of  error.* 

But  it  is  pride  which  exercises  an  incomparably 
greater  sway  over  the  soul  to  blind  it  and  lead  it  into 
error,  and  pride  sits  in  Modernism  as  in  its  own 
house,  finding  sustenance  everywhere  in  its  doctrines 
and  lurking  in  its  every  aspect.  It  is  pride  which 
fills  Modernists  with  that  self-assurance  by  which 
they  consider  themselves  and  pose  as  the  rule  for  all. 
It  is  pride  which  puffs  them  up  with  that  vain-glory 
which  allows  them  to  regard  themselves  as  the  sole 
possessors  of  knowledge,  and  makes  them  say,  elated 
and  inflated  with  presumption,  We  are  not  as  the  rest 
of  men,  and  which,  lest  they  should  seem  as  other 
men,  leads  them  to  embrace  and  to  devise  novelties 
*  Ep.  Encycl.  Singulari  Nos,  7  Kal.  Jul.  1834. 


3i6  MODERNISM 

even  of  the  most  absurd  kind.     It  is  pride  which 
rouses  in  them  the  spirit  of  disobedience  and  causes 
them  to  demand  a  compromise  between  authority 
and  Uberty.     It  is  owing  to  their  pride  that  they  seek 
to  be  the  reformers  of  others  while  they  forget  to 
reform  themselves,  and  that  they  are  found  to  be 
utterly  wanting  in  respect  for  authority,  even  for  the 
supreme  authority.     Truly  there  is  no  road  which 
leads  so  directly  and  so  quickly  to  Modernism  as 
pride.    When  a  Catholic  layman  or  a  priest  forgets  the 
precept  of  the  Christian  hfe  which  obliges  us  to 
renounce  ourselves  if  we  would  follow  Christ  and 
neglects  to  tear  pride  from  his  heart,  then  it  is  he  who 
most  of  all  is  a  fully  ripe  subject  for  the  errors  of 
Modernism.     For  this  reason.  Venerable  Brethren, 
it  will  be  your  first  duty  to  resist  such  victims  of 
pride,  to  employ  them  only  in  the  lowest  and  ob- 
scurest offices.     The  higher   they   try   to   rise,   the 
lower  let  them  be  placed,  so  that  the  lowliness  of  their 
position  may  limit  their  power  of  causing  damage. 
Examine    most    carefully    your    young    clerics    by 
yourselves  and  by  the  directors  of  your  seminaries, 
and  when  you  find  the  spirit  of  pride  amongst  them 
reject  them  without  compunction  from  the  priesthood. 


ENCYCLICAL  LETTER  317 

Would  to  God  that  this  had  always  been  done  with 
the  vigilance  and  constancy  which  were  required! 

If  we  pass  on  from  the  moral  to  the  intellectual 
causes  of  Modernism,  the  first  and  the  chief  which 
presents  itself  is  ignorance.  Yes,  these  very  Modern- 
ists who  seek  to  be  esteemed  as  Doctors  of  the  Church, 
who  speak  so  loftily  of  modern  philosophy  and  show 
such  contempt  for  scholasticism,  have  embraced  the 
one  with  all  its  false  glamour,  precisely  because  their 
ignorance  of  the  other  has  left  them  without  the 
means  of  being  able  to  recognise  confusion  of  thought 
and  to  refute  sophistry.  Their  whole  system,  con- 
taining as  it  does  errors  so  many  and  so  great,  has 
been  born  of  the  union  between  faith  and  false 
philosophy. 


[Methods  of  Propagandism.] 

Would  that  they  had  but  displayed  less  zeal  and 
energy  in  propagating  it !  But  such  is  their  activity 
and  such  their  unwearying  labour  on  behalf  of  their 
cause,  that  one  cannot  but  be  pained  to  see  them 
waste  such  energy  in  endeavouring  to  ruin  the  Church 
when  they  might  have  been  of  such  service  to  her  had 


3i8  MODERNISM 

their  efforts  been  better  directed.  Their  artifices  to 
delude  men's  minds  are  of  two  kinds,  the  first  to 
remove  obstacles  from  their  path,  the  second  to 
devise  and  apply  actively  and  patiently  every  re- 
source that  can  serve  their  purpose.  They  recognise 
that  the  three  chief  difficulties  which  stand  in  their 
way  are  the  scholastic  method  of  philosophy,  the 
authority  and  Tradition  of  the  Fathers,  and  the 
magisterium  of  the  Church,  and  on  these  they  wage 
unrelenting  war.  Against  scholastic  philosophy  and 
theology  they  use  the  weapons  of  ridicule  and  con- 
tempt. Whether  it  is  ignorance  or  fear,  or  both, 
that  inspires  this  conduct  in  them,  certain  it  is  that 
the  passion  for  novelty  is  always  united  in  them  with 
hatred  of  scholasticism,  and  there  is  no  surer  sign  that 
a  man  is  tending  to  Modernism  than  when  he  begins 
to  show  his  dislike  for  the  scholastic  method.  Let 
the  Modernists  and  their  admirers  remember  the 
proposition  condemned  by  Pius  IX.:  The  method 
and  principles  which  have  served  the  ancient  doctors 
of  scholasticism  when  treating  of  theology  no  longer 
correspond  with  the  exigencies  of  our  time  or  the  pro- 
gress of  science*    They  exercise  all  their  ingenuity 

*  Syll.  Prop.  13. 


ENCYCLICAL  LETTER  319 

in  an  effort  to  weaken  the  force  and  falsify  the  char- 
acter of  tradition,  so  as  to  rob  it  of  all  its  weight  and 
authority.  But  for  Catholics  nothing  will  remove 
the  authority  of  the  second  Council  of  Nicea,  where 
it  condemns  those  who  dare,  after  the  impious  fashion 
of  heretics,  to  deride  the  ecclesiastical  traditions,  to 
invent  novelties  of  some  kind  .  .  .  or  endeavour  by 
malice  or  craft  to  overthrow  any  one  of  the  legitimate 
traditions  of  the  Catholic  Church  ;  nor  that  of  the 
declaration  of  the  fourth  Council  of  Constantinople: 
We  therefore  profess  to  preserve  and  guard  the  rules 
bequeathed  to  the  Holy  Catholic  and  Apostolic  Church, 
by  the  Holy  and  most  illustrious  Apostles,  by  the 
orthodox  Councils,  both  general  and  local,  and  by  every 
one  of  those  divine  interpreters,  the  Fathers  and 
Doctors  of  the  Church.  Wherefore  the  Roman 
Pontiffs,  Pius  IV.  and  Pius  IX.,  ordered  the  insertion 
in  the  profession  of  faith  of  the  following  declaration : 
/  most  firmly  admit  and  embrace  the  apostolic  and 
ecclesiastical  traditions  and  other  observances  and 
constitutions  of  the  Church. 

The  Modernists  pass  judgment  on  the  holy  Fathers 
of  the  Church  even  as  they  do  upon  tradition.  With 
consummate  temerity  they  assiure  the  public  that 


320  MODERNISM 

the  Fathers,  while  personally  most  worthy  of  all 
veneration,  were  entirely  ignorant  of  history  and 
criticism,    for   which   they   are   only   excusable   on 
account  of  the  time  in  which  they  lived.     Finally, 
the  Modernists  try  in  every  way  to  diminish  and 
weaken  the  authority  of  the  ecclesiastical  magis- 
terium  itself  by  sacrilegiously  falsifying  its  origin, 
character,  and  rights,  and  by  freely  repeating  the 
calumnies  of  its  adversaries.     To  the  entire  band 
of  Modernists  may  be  appHed  those  words  which 
Our  Predecessor  sorrowfully  wrote:    To  bring  con- 
tempt and  odium  on  the  mystic  Spouse  of  Christ, 
who  is  the  true  light,  the  children  of  darkness  have 
been  wont  to  cast  in  her  face  before  the  world  a  stupid 
calumny,   and  perverting  the  meaning  and  force  of 
things  and  words,  to  depict  her  as  the  friend  of  darkness 
and  ignorance,  and  the  enemy  of  light,  science,  and 
progress*    This  being  so.  Venerable  Brethren,  there 
is  httle  reason  to  wonder  that  the  Modernists  vent 
all  their  bitterness  and  hatred  on  Catholics  who 
zealously  fight  the  battles  of  the  Church.     There 
is  no  species  of  insult  which  they  do  not  heap  upon 
them,   but   their   usual  course   is   to   charge   them 
*  Motu  Proprio,  W  MysHcum,  14  March  1891. 


ENCYCLICAL  LETTER  321 

with  ignorance  or  obstinacy.  When  an  adversary 
rises  up  against  them  with  an  erudition  and  force 
that  render  him  redoubtable,  they  seek  to  make 
a  conspiracy  of  silence  around  him  to  nullify  the 
effects  of  his  attack.  The  policy  towards  Catholics 
is  the  more  invidious  in  that  they  belaud  with 
admiration  which  knows  no  bounds  the  writers 
who  range  themselves  on  their  side,  hailing  their 
works,  exuding  novelty  in  every  page,  with  a  chorus 
of  applause.  For  them  the  scholarship  of  a  writer 
is  in  direct  proportion  to  the  recklessness  of  his 
attacks  on  antiquity,  and  of  his  efforts  to  undermine 
tradition  and  the  ecclesiastical  magisterium.  When 
one  of  their  number  falls  under  the  condemnation 
of  the  Church  the  rest  of  them,  to  the  disgust  of 
good  Catholics,  gather  round  him,  loudly  and 
publicly  applaud  him,  and  hold  him  up  in  venera- 
tion as  almost  a  martyr  for  truth.  The  young, 
excited  and  confused  by  all  this  clamour  of  praise 
and  abuse,  some  of  them  afraid  of  being  branded 
as  ignorant,  others  ambitious  to  rank  among  the 
learned,  and  both  classes  goaded  internally  by 
curiosity  and  pride,  not  unfrequently  surrender 
and  give  themselves  up  to  Modernism, 


322  MODERNISM 

And  here  we  have  already  some  of  the  artifices 
employed  by  Modernists  to  exploit  their  wares. 
What  efforts  do  they  not  make  to  win  new  recruits! 
They  seize  upon  professorships  in  the  seminaries 
and  universities,  and  gradually  make  of  them  chairs 
of  pestilence.  In  sermons  from  the  pulpit  they 
disseminate  their  doctrines,  although  possibly  in 
utterances  which  are  veiled.  In  congresses  they 
express  their  teachings  more  openly.  In  their  social 
gatherings  they  introduce  them  and  commend  them 
to  others.  Under  their  own  names  and  under 
pseudonyms  they  publish  numbers  of  books,  news- 
papers, reviews,  and  sometimes  one  and  the  same 
writer  adopts  a  variety  of  pseudonyms  to  trap  the 
incautious  reader  into  believing  in  a  multitude  of 
Modernist  writers.  In  short,  with  feverish  activity 
they  leave  nothing  untried  in  act,  speech,  and 
writing.  And  with  what  result?  We  have  to 
deplore  the  spectacle  of  many  young  men,  once 
full  of  promise  and  capable  of  rendering  great 
services  to  the  Church,  now  gone  astray.  It  is 
also  a  subject  of  grief  to  Us  that  many  others  who, 
while  they  certainly  do  not  go  so  far  as  the  former, 
^liave  yet  been  so  infected  by  breathing  a  poisoned 


ENCYCLICAL  LETTER  323 

atmosphere,  as  to  think,  speak,  and  write  with  a 
degree  of  laxity  which  ill  becomes  a  Catholic.  They 
are  to  be  found  among  the  laity,  and  in  the 
ranks  of  the  clergy,  and  they  are  not  wanting 
even  in  the  last  place  where  one  might  expect 
to  meet  them,  in  religious  communities.  If 
they  treat  of  bibhcal  questions,  it  is  upon 
Modernist  principles;  if  they  write  history,  they 
carefully,  and  with  ill  -  concealed  satisfaction, 
drag  into  the  light,  on  the  plea  of  telling  the 
whole  truth,  everything  that  appears  to  cast  a 
stain  upon  the  Church.  Under  the  sway  of  certain 
a  priori  conceptions  they  destroy  as  far  as  the}- 
can  the  pious  traditions  of  the  people,  and  bring 
into  disrespect  certain  relics  highly  venerable  from 
their  antiquity.  They  are  possessed  by  the  empty 
desire  of  having  their  names  upon  the  lips  of  the 
public,  and  they  know  they  would  never  succeed 
in  this  were  they  to  say  only  what  has  always  been 
said  by  all  men.  Meanwhile  it  may  be  that  they 
have  persuaded  themselves  that  in  all  this  they 
are  really  serving  God  and  the  Church.  In  reality 
they  only  offend  both,  less  perhaps  by  their 
works   in  themselves  than  by  the   spirit  in  which 


324  MODERNISM 

they  write,  and  by  the  encouragement  they  thus 
give  to  the  aims  of  the  Modernists. 


[PART  III.— REMEDIES.] 

Against  this  host  of  grave  errors,  and  its  secret 
and  open  advance.  Our  Predecessor  Leo  XIII., 
of  happy  memory,  worked  strenuously,  both  in  his 
words  and  his  acts,  especially  as  regards  the  study 
of  the  Bible.  But,  as  we  have  seen,  the  Modernists 
are  not  easily  deterred  by  such  weapons.  With 
an  affectation  of  great  submission  and  respect, 
they  proceeded  to  twist  the  words  of  the  Pontiff 
to  their  own  sense,  while  they  described  his  action 
as  directed  against  others  than  themselves.  Thus 
the  evil  has  gone  on  increasing  from  day  to  day. 
We,  therefore.  Venerable  Brethren,  have  decided 
to  suffer  no  longer  delay,  and  to  adopt  measures 
which  are  more  efficacious.  We  exhort  and  conjure 
you  to  see  to  it  that  in  this  most  grave  matter 
no  one  shall  be  in  a  position  to  say  that  you  have 
been  in  the  sUghtest  degree  wanting  in  vigilance, 
zeal,  or  firmness.     And  what  We  ask  of  you  and 


ENCYCLICAL  LETTER  325 

expect  of  you,  We  ask  and  expect  also  of  all  other 
pastors  of  souls,  of  all  educators  and  professors  of 
clerics,  and  in  a  very  special  way  of  the  Superiors 
of  religious  communities. 


[i. — The  Study  of  Scholastic  Philosophy.] 

I.  In  the  first  place,  with  regard  to  studies,  We 
will  and  strictly  ordain  that  scholastic  philosophy 
be  made  the  basis  of  the  sacred  sciences.  It  goes 
without  saying  that  if  anything  is  met  with  among 
the  scholastic  doctors  which  may  he  regarded  as  some- 
thing investigated  with  an  excess  of  subtlety,  or  taught 
without  sufficient  consideration  ;  anything  which  is 
not  in  keeping  with  the  certain  results  of  later  times  ; 
anything,  in  short,  which  is  altogether  destitute  of 
probability,  We  have  no  desire  whatever  to  propose 
it  for  the  imitation  of  present  generations  *  And  let 
it  be  clearly  understood  above  all  things  that  when 
We  prescribe  scholastic  philosophy  We  understand 
chiefly  that  which  the  Angelic  Doctor  has  bequeathed 
to  us,  and  We,  therefore,  declare  that  all  the  ordin- 
ances of  Our  Predecessor  on  this  subject  continue 

*  Leo  XI IL,  Enc.  Aeterni  Patris. 


326  MODERNISM 

fully  in  force,  and,  as  far  as  may  be  necessary,  We 
do  decree  anew,  and  confirm,  and  order  that  they 
shall  be  strictly  observed  by  all.  In  seminaries 
where  they  have  been  neglected  it  will  be  for  the 
Bishops  to  exact  and  require  their  observance  in 
the  future;  and  let  this  apply  also  to  the  Superiors 
of  religious  orders.  Further,  We  admonish  Pro- 
fessors to  bear  well  in  mind  that  they  cannot  set 
aside  S.  Thomas,  especially  in  metaphysical  ques- 
tions, without  grave  disadvantage. 

On  this  philosophical  foundation  the  theological 
edifice  is  to  be  carefully  raised.  Promote  the  study 
of  theology.  Venerable  Brethren,  by  all  means  in 
your  power,  so  that  your  clerics  on  leaving  the 
seminaries  may  carry  with  them  a  deep  admiration 
and  love  of  it,  and  always  find  in  it  a  source  of 
delight.  For  in  the  vast  and  varied  abundance  of 
studies  opening  before  the  mind  desirous  of  truth, 
it  is  known  to  everyone  that  theology  occupies  such 
a  commanding  place,  that  according  to  an  ancient 
adage  of  the  wise,  it  is  the  duty  of  the  other  arts  and 
sciences  to  serve  it,  and  to  wait  upon  it  after  the  manner 
of  handmaidens*  We  will  add  that  We  deem 
*  Leo  XI II.,  Lett.  ap.  In  Magna,  Dec.  lo,  1889. 


ENCYCLICAL  LETTER  327 

worthy  of  praise  those  who  with  full  respect  for 
tradition,  the  Fathers,  and  the  ecclesiastical  magis- 
terium,  endeavour,  with  well-balanced  judgment, 
and  guided  by  Catholic  principles  (which  is  not 
always  the  case),  to  illustrate  positive  theology 
by  throwing  upon  it  the  light  of  true  history.  It 
is  certainly  necessary  that  positive  theology  should 
be  held  in  greater  appreciation  than  it  has  been  in 
the  past,  but  this  must  be  done  without  detriment 
to  scholastic  theology;  and  those  are  to  be  dis- 
approved as  Modernists  who  exalt  positive  theology 
in  such  a  way  as  to  seem  to  despise  the  scholastic. 

With  regard  to  secular  studies,  let  it  suffice  to 
recall  here  what  Our  Predecessor  has  admirably 
said:  Apply  yourselves  energetically  to  the  study 
of  natural  sciences  :  in  which  department  the  things 
that  have  been  so  brilliantly  discovered,  and  so  usefully 
applied,  to  the  admiration  of  the  present  age,  will 
he  the  object  of  praise  and  commendation  to  those  who 
come  after  us*  But  this  is  to  be  done  without 
interfering  with  sacred  studies,  as  Our  same  Pre- 
decessor described  in  these  most  weighty  words: 
//  you  carefully  search  for  the  cause  of  those  errors 

♦  Leo  XIII.,  Alloc,  March  7,  1880. 


328  MODERNISM 

you  will  find  that  it  is  lien  the  fact  that  in  these  days 
when  the  natural  sciences  absorb  so  much  study,  the 
more  severe  and  lofty  studies  have  been  proportionately 
neglected — some  of  them  have  almost  passed  into 
oblivion,  some  of  them  are  pursued  in  a  half-hearted 
or  superficial  way,  and,  sad  to  say,  now  that  the 
splendour  of  the  former  estate  is  dimmed,  they  have 
been  disfigured  by  perverse  doctrines  and  monstrous 
errors*  We  ordain,  therefore,  that  the  study 
of  natural  sciences  in  the  seminaries  be  carried  out 
according  to  the  law. 


[2. — Practical  Application.] 

2.  All  these  prescriptions,  both  Our  own  and 
those  of  Our  Predecessor,  are  to  be  kept  in  view 
whenever  there  is  question  of  choosing  directors 
and  professors  for  seminaries  and  Catholic  Uni- 
versities. Anyone  who  in  any  way  is  found  to 
be  tainted  with  Modernism  is  to  be  excluded  without 
compunction  from  these  offices,  whether  of  govern- 
ment or  of  teaching,  and  those  who  already  occupy 
them  are  to  be  removed.     The  same  policy  is  to  be 

*  Loc.  cit. 


ENCYCLICAL  LETTER  329 

adopted  towards  those  who  openly  or  secretly 
lend  countenance  to  Modernism  either  by  extolling 
the  Modernists  and  excusing  their  culpable  conduct, 
or  by  carping  at  scholasticism,  and  the  Fathers, 
and  the  magisterium  of  the  Church,  or  by  refusing 
obedience  to  ecclesiastical  authority  in  any  of  its 
depositaries;  and  towards  those  who  show  a  love 
of  novelty  in  history,  archaeology,  biblical  exegesis; 
and  finally  towards  those  who  neglect  the  sacred 
sciences  or  appear  to  prefer  to  them  the  secular. 
In  all  this  question  of  studies,  Venerable  Brethren, 
you  cannot  be  too  watchful  or  too  constant,  but 
most  of  all  in  the  choice  of  professors,  for  as  a  rule 
the  students  are  modelled  after  the  pattern  of  their 
masters.  Strong  in  the  consciousness  of  your  duty, 
act  always  in  this  matter  with  prudence  and  with 
vigour. 

Equal  diligence  and  severity  are  to  be  used  in 
examining  and  selecting  candidates  for  Holy  Orders, 
Far,  far  from  the  clergy  be  the  love  of  novelty! 
God  hateth  the  proud  and  the  obstinate  mind. 
For  the  future  the  doctorate  of  theology  and  canon 
law  must  never  be  conferred  on  anyone  who  has  not 
first  of  all  made  the  regular  course  of  scholastic 


330  MODERNISM 

philosophy;  if  conferred,  it  shall  be  held  as  null  and 
void.  The  rules  laid  down  in  1896  by  the  Sacred 
Congregation  of  Bishops  and  Regulars  for  the 
clerics,  both  secular  and  regular,  of  Italy,  concerning 
the  frequenting  of  the  Universities,  We  now  decree 
to  be  extended  to  all  nations.  Clerics  and  priests 
inscribed  in  a  Catholic  Institute  or  University 
must  not  in  the  future  follow  in  civil  Universities 
those  courses  for  which  there  are  chairs  in  the 
Catholic  Institutes  to  which  they  belong.  If  this 
has  been  permitted  anywhere  in  the  past,  We  ordain 
that  it  be  not  allowed  for  the  future.  Let  the 
Bishops  who  form  the  Governing  Board  of  such 
Catholic  Institutes  or  Universities  watch  with  all 
care  that  these  Our  commands  be  constantly 
observed. 

[3. — Episcopal  Vigilance  over  Publications.] 

3.  It  is  also  the  duty  of  the  Bishops  to  prevent 
writings  of  Modernists,  or  whatever  savours  of 
Modernism  or  promotes  it,  from  being  read  when 
they  have  been  published,  and  to  hinder  their 
pubhcation  when  they  have  not.  No  books  or 
papers   or   periodicals    whatever   of   this    kind    are 


ENCYCLICAL  LETTER  331 

to  be  permitted  to  seminarists  or  university  students. 
The  injury  to  them  would  be  not  less  than  that 
which  is  caused  by  immoral  reading — nay,  it  would 
be  greater,  for  such  writings  poison  Christian  hfe 
at  its  very  fount.  The  same  decision  is  to  be  taken 
concerning  the  writings  of  some  Catholics,  who, 
though  not  evilly  disposed  themselves,  are  ill- 
instructed  in  theological  studies  and  imbued  with 
modem  philosophy,  and  strive  to  make  this  har- 
monise with  the  faith,  and,  as  they  say,  to  turn  it 
to  the  profit  of  the  faith.  The  name  and  reputation 
of  these  authors  cause  them  to  be  read  without 
suspicion,  and  they  are,  therefore,  all  the  more 
dangerous  in  gradually  preparing  the  way  for 
Modernism. 

To  add  some  more  general  directions.  Venerable 
Brethren,  in  a  matter  of  such  moment,  We  order 
that  you  do  everything  in  your  power  to  drive  out 
of  your  dioceses,  even  by  solemn  interdict,  any 
pernicious  books  that  may  be  in  circulation  there. 
The  Holy  See  neglects  no  means  to  remove  writings 
of  this  kind,  but  their  number  has  now  grown  to 
such  an  extent  that  it  is  hardly  possible  to  subject 
them  all  to  censure.     Hence  it  happens  sometimes 


332  MODERNISM 

that  the  remedy  arrives  too  late,  for  the  disease  has 
taken  root  during  the  delay.  We  will,  therefore, 
that  the  Bishops,  putting  aside  all  fear  and  the 
prudence  of  the  flesh,  despising  the  clamour  of  evil 
men,  shall,  gently,  by  all  means,  but  firmly,  do 
each  his  own  part  in  this  work,  remembering  the 
injunctions  of  Leo  XIII.  in  the  Apostolic  Constitution 
Officiorum  :  Let  the  Ordinaries,  acting  in  this  also 
as  Delegates  of  the  Apostolic  See,  exert  themselves 
to  proscribe  and  to  put  out  of  reach  of  the  faithful 
injurious  books  or  other  writings  printed  or  circulated 
in  their  dioceses.  In  this  passage  the  Bishops,  it  is 
true,  receive  an  authorisation,  but  they  have  also 
a  charge  laid  upon  them.  Let  no  Bishop  think 
that  he  fulfils  this  duty  by  denouncing  to  us  one 
or  two  books,  while  a  great  many  others  of  the 
same  kind  are  being  published  and  circulated. 
Nor  are  you  to  be  deterred  by  the  fact  that  a  book 
has  obtained  elsewhere  the  permission  which  is 
commonly  called  the  Imprimatur,  both  because 
this  may  be  merely  simulated,  and  because  it  may 
have  been  granted  through  carelessness  or  too 
much  indulgence  or  excessive  trust  placed  in  the 
author,  which  last  has  perhaps  sometimes  happened 


ENCYCLICAL  LETTER  333 

in  the  religious  orders.     Besides,  just  as  the  same 
food  does  not  agree  with  everyone,  it  may  happen 
that  a  book,  harmless  in  one  place,  may,  on  account 
of  the  different  circumstances,  be  hurtful  in  another. 
Should  a  Bishop,  therefore,  after  having  taken  the 
advice  of  prudent  persons,  deem  it  right  to  condemn 
any  of  such  books   in  his   diocese.   We  give  him 
ample  faculty  for  the  purpose  and  We  lay  upon 
him  the  obligation  of  doing  so.     Let  all  this  be 
done  in  a  fitting  manner,  and  in  certain  cases  it 
will  suffice  to  restrict  the  prohibition  to  the  clergy; 
but  in  all  cases  it  will  be  obligatory  on  Catholic 
booksellers  not  to  put  on  sale  books  condemned 
by  the  Bishop.     And  while  We  are  treating  of  this 
subject.  We  wish  the  Bishops  to  see  to  it  that  book- 
sellers do  not,  through  desire  for  gain,  engage  in 
evil  trade.     It  is  certain  that  in  the  catalogues  of 
some  of  them  the  books  of  the  Modernists  are  not 
unfrequently    announced    with    no    small    praise. 
If   they   refuse   obedience,    let   the    Bishops,    after 
due  admonition,   have  no  hesitation  in  depriving 
them   of   the   title   of    Catholic   booksellers.     This 
apphes,  and  with  still  more  reason,  to  those  who 
have  the  title  of  Episcopal  booksellers.     If  they 


334  MODERNISM 

have  that  of  Pontifical  booksellers  let  them  be 
denounced  to  the  Apostolic  See.  Finally,  We 
remind  all  of  Article  XXVI.  of  the  above-mentioned 
Constitution  Officiorum  :  All  those  who  have  obtained 
an  apostolic  faculty  to  read  and  keep  forbidden  books, 
are  not  thereby  authorised  to  read  and  keep  books 
and  periodicals  forbidden  by  the  local  Ordinaries 
unless  the  apostolic  faculty  expressly  concedes  per- 
mission to  read  and  keep  books  condemned  by  anyone 
whomsoever, 

[4. — Censorship.] 

4.  It  is  not  enough  to  hinder  the  reading  and  the 
sale  of  bad  books — it  is  also  necessary  to  prevent 
them  from  being  published.  Hence,  let  the  Bishops 
use  the  utmost  strictness  in  granting  permission  to 
print.  Under  the  rules  of  the  Constitution  Offi- 
ciorum, many  publications  require  the  authorisation 
of  the  Ordinary,  and  in  certain  dioceses  (since  the 
Bishop  cannot  personally  make  himself  acquainted 
with  them  all)  it  has  been  the  custom  to  have  a 
suitable  number  of  official  censors  for  the  examina- 
tion of  writings.    We  have  the  highest  esteem  for 


ENCYCLICAL  LETTER  335 

this  institution  of  censors,  and  We  not  only  exhort 
but  We  order  that  it  be  extended  to  all  dioceses. 
In  all  episcopal  Curias,  therefore,  let  censors  be 
appointed  for  the  revision  of  works  intended  for 
pubhcation,  and  let  the  censors  be  chosen  from  both 
ranks  of  the  clergy — secular  and  regular — men 
whose  age,  knowledge,  and  prudence  will  enable  them 
to  follow  the  safe  and  golden  mean  in  their  judg- 
ments. It  shall  be  their  office  to  examine  every- 
thing which  requires  permission  for  publication 
according  to  Articles  XLI.  and  XLII.  of  the  above- 
mentioned  Constitution.  The  censor  shall  give  his 
verdict  in  writing.  If  it  be  favourable,  the  Bishop 
will  give  the  permission  for  publication  by  the 
word  Imprimatur,  which  must  be  preceded  by  the 
Nihil  ohstat  and  the  name  of  the  censor.  In  the 
Roman  Curia  official  censors  shall  be  appointed 
in  the  same  way  as  elsewhere,  and  the  duty  of 
nominating  them  shall  appertain  to  the  Master  of 
the  Sacred  Palace,  after  they  have  been  proposed 
to  the  Cardinal  Vicar  and  have  been  approved 
and  accepted  by  the  Sovereign  Pontiff.  It  will  also 
be  the  office  of  the  Master  of  the  Sacred  Palace 
/to  select  the  censor  for  each  writing.     Permission 


336  MODERNISM 

for  publication  will  be  granted  by  him  as  well  as 
by  the  Cardinal  Vicar  or  his  Vicegerent,  and  this 
permission,  as  above  prescribed,  must  be  preceded 
by  the  Nihil  ohstat  and  the  name  of  the  Censor. 
Only  on  very  rare  and  exceptional  occasions,  and 
on  the  prudent  decision  of  the  Bishop,  shall  it  be 
possible  to  omit  mention  of  the  Censor.  The  name 
of  the  Censor  shall  never  be  made  known  to  the 
authors  until  he  shall  have  given  a  favourable 
decision,  so  that  he  may  not  have  to  suffer  incon- 
venience either  while  he  is  engaged  in  the  examina- 
tion of  a  writing  or  in  case  he  should  withhold 
his  approval.  Censors  shall  never  be  chosen  from 
the  religious  orders  until  the  opinion  of  the  Pro- 
vincial, or  in  Rome,  of  the  General,  has  been  privately 
obtained,  and  the  Provincial  or  the  General  must 
give  a  conscientious  account  of  the  character, 
knowledge,  and  orthodoxy  of  the  candidate.  We 
admonish  religious  superiors  of  their  most  solemn 
duty  never  to  allow  anything  to  be  published  by 
any  of  their  subjects  without  permission  from 
themselves  and  from  the  Ordinary.  Finally,  We 
affirm  and  declare  that  the  title  of  Censor  with 
which   a  person  may  be  honoured  has   no  value 


ENCYCLICAL  LETTER  337 

whatever,  and  can  never  be  adduced  to  give  credit 
to  the  private  opinions  of  him  who  holds  it. 


[Priests  as  Editors,] 

Having  said  this  much  in  general,  We  now  ordain 
in  particular  a  more  careful  observance  of  Article 
XLIL  of  the  above-mentioned  Constitution  Offi- 
ciorum,  according  to  which  it  is  forbidden  to  secular 
priests,  without  the  previous  consent  of  the  Ordinary, 
to  undertake  the  editorship  of  papers  or  periodicals. 
This  permission  shall  be  withdrawn  from  any  priest 
who  makes  a  wrong  use  of  it  after  having  received  an 
admonition  thereupon.  With  regard  to  priests  who 
are  correspondents  or  collaborators  of  periodicals,  as  it 
happens  not  unfrequently  that  they  contribute 
matter  infected  with  Modernism  to  their  papers  or 
periodicals,  let  the  Bishops  see  to  it  that  they  do  not 
offend  in  this  manner;  and  if  they  do,  let  them  warn 
the  offenders  and  prevent  them  from  writing.  We 
solemnly  charge  in  like  manner  the  Superiors  of 
religious  orders  that  they  fulfil  the  same  duty,  and 
should  they  fail  in  it,  let  the  Bishops  make  due  pro- 
vision  with   authority   from   the   Supreme   Pontiff. 

Y 


338  MODERNISM 

Let  there  be,  as  far  as  this  is  possible,  a  special  Censor 
for  newspapers  and  periodicals  written  by  Catholics. 
It  shall  be  his  office  to  read  in  due  time  each  number 
after  it  has  been  published,  and  if  he  find  anything 
dangerous  in  it  let  him  order  that  it  be  corrected  as 
soon  as  possible.  The  Bishop  shall  have  the  same 
right  even  when  the  Censor  has  seen  nothing  objec- 
tionable in  a  publication. 


[5. — Congresses.] 

5.  We  have  already  mentioned  congresses  and 
public  gatherings  as  among  the  means  used  by  the 
Modernists  to  propagate  and  defend  their  opinions. 
In  the  future,  Bishops  shall  not  permit  Congresses 
of  priests  except  on  very  rare  occasions.  When  they 
do  permit  them  it  shall  only  be  on  condition  that 
matters  appertaining  to  the  Bishops  or  the  Apostolic 
See  be  not  treated  in  them,  and  that  no  resolutions 
or  petitions  be  allowed  that  would  imply  a  usurpation 
of  sacred  authority,  and  that  absolutely  nothing  be 
said  in  them  which  savours  of  Modernism,  Presby- 
terianism  or  Laicism.  At  Congresses  of  this  kind, 
which  can  only  be  held  after  permission  in  writing  has 


ENCYCLICAL  LETTER  339 

been  obtained  in  due  time  and  for  each  case,  it  shall 
not  be  lawful  for  priests  of  other  dioceses  to  be  present 
without  the  written  permission  of  their  Ordinary. 
Further,  no  priest  must  lose  sight  of  the  solemn  re- 
commendation of  Leo  XIIL  :  Let  priests  hold  as  sacred 
the  authority  of  their  pastors,  let  them  take  it  for  certain 
that  the  sacerdotal  ministry,  if  not  exercised  under  the 
guidance  of  the  Bishops,  can  never  he  either  holy,  nor 
very  fruitful,  nor  worthy  of  respect* 

[6. — Diocesan  Vigilance  Committees.] 

6.  But  of  what  avail,  Venerable  Brethren,  would  be 
all  Our  commands  and  prescriptions  if  they  be  not 
dutifully  and  firmly  carried  out?  In  order  that  this 
may  be  done  it  has  seemed  expedient  to  us  to  extend 
to  all  dioceses  the  regulations  which  the  Bishops  of 
Umbria,  with  great  wisdom,  laid  down  for  theirs 
many  years  ago. 

"In  order,'"  they  say,  'Uo  extirpate  the  errors 
already  propagated  and  to  prevent  their  further  diffu- 
sion, and  to  remove  those  teachers  of  impiety  through 
whom  the  pernicious  effects  of  such  diffusion  are  being 
*  Lett.  Encyc.  Noblissima  Callorum,  10  Feb.  1884. 


340  MODERNISM 

perpetuated,  this  sacred  Assembly,  following  the  example 
of  S.  Charles  Borromeo,  has  decided  to  establish  in  each 
of    the    dioceses    a    Council    consisting    of    approved 
members  of  both  branches  of  the  clergy,  which  shall  be 
charged  with  the  task  of  noting  the  existence  of  errors 
and  the  devices  by  which  new  ones  are  introduced  and 
propagated,  and  to  inform  the  Bishop  of  the  whole,  so 
that  he  may  take  counsel  with  them  as  to  the  best  means 
for  suppressing  the  evil  at  the  outset  and  preventing  it 
spreading  for  the  ruin  of  souls  or,  worse  still,  gaining 
strength  and  growth."  *     We  decree,  therefore,  that 
in  every  diocese  a  council  of  this  kind,  which  We  are 
pleased  to  name  the  "  Council  of  Vigilance,"  be  in- 
stituted without  delay.     The  priests  called  to  form 
part  in  it  shall  be  chosen  somewhat  after  the  manner 
above  prescribed  for  the  Censors,   and  they  shall 
meet  every  two  months  on  an  appointed  day  in  the 
presence  of  the  Bishop.     They  shall  be  bound  to 
secrecy  as  to  their  deliberations  and  decisions,  and  in 
their    functions    shall    be    included    the    following: 
They  shall  watch  most  carefully  for  every  trace  and 
sign  of  Modernism  both  in  publications  and  in  teach- 

*  Acts  of  the  Congress  of  the  Bishops  of  Umbria,  November 
1849,  tit.  2,  art.  6. 


ENCYCLICAL  LETTER  341 

ing,  and  to  preserve  it  from  the  clergy  and  the  young 
they  shall  take  all  prudent,  prompt  and  efficacious 
measures.  Let  them  combat  novelties  of  words, 
remembering  the  admonitions  of  Leo  XIIL :  *  It  is 
impossible  to  approve  in  Catholic  publications  a  style 
inspired  by  unsound  novelty  which  seems  to  deride  the 
piety  of  the  faithful  and  dwells  on  the  introduction  of  a 
new  order  of  Christian  life,  on  new  directions  of  the 
Church,  on  new  aspirations  of  the  modern  soul,  on  a 
new  social  vocation  of  the  clergy,  on  a  new  Christian 
civilisation,  and  many  other  things  of  the  same 
kind. 

Language  of  the  kind  here  indicated  is  not  to  be 
tolerated  either  in  books  or  in  lectures.  The 
Councils  must  not  neglect  the  books  treating  of  the 
pious  traditions  of  different  places  or  of  sacred  relics. 
Let  them  not  permit  such  questions  to  be  discussed 
in  journals  or  periodicals  destined  to  foster  piety, 
neither  with  expressions  savouring  of  mockery  or 
contempt,  nor  by  dogmatic  pronouncements,  especi- 
ally when,  as  is  often  the  case,  what  is  stated  as  a 
certainty  either  does  not  pass  the  limits  of  pro- 
bability or  is  based  on  prejudiced  opinion.  Con- 
♦  Instruct.  S.C.  NN.  EE.  EE.,  January  27,  1902. 


342  MODERNISM 

cerning  sacred  relics,  let  this  be  the  rule:  if  Bishops, 
who  alone  are  judges  in  such  matters,  know  for  certain 
that  a  relic  is  not  genuine,  let  them  remove  it  at  once 
from  the  veneration  of  the  faithful;  if  the  authenti- 
cations of  a  relic  happen  to  have  been  lost  through 
civil  disturbances,  or  in  any  other  way,  let  it  not  be 
exposed  for  public  veneration  until  the  Bishop  has 
verified  it.  The  argument  of  prescription  or  well- 
founded  presumption  is  to  have  weight  only  when 
devotion  to  a  relic  is  commendable  by  reason  of  its 
antiquity,  according  to  the  sense  of  the  Decree  issued 
in  1896  by  the  Congregation  of  Indulgences  and 
Sacred  Relics:  Ancient  relics  are  to  retain  the  venera- 
tion they  have  always  enjoyed  except  when  in  individual 
instances  there  are  clear  arguments  that  they  are  false 
or  supposititious.  In  passing  judgment  on  pious 
traditions  let  it  always  be  borne  in  mind  that  in  this 
matter  the  Church  uses  the  greatest  prudence,  and 
that  she  does  not  allow  traditions  of  this  kind  to 
be  narrated  in  books  except  with  the  utmost  caution 
and  with  the  insertion  of  the  declaration  imposed  by 
Urban  VIII. ;  and  even  then  she  does  not  guarantee 
the  truth  of  the  fact  narrated;  she  simply  does  not 
forbid  beUef  in  things  for  which  human  evidence  is 


ENCYCLICAL  LETTER  343 

not  wanting.  On  this  matter  the  Sacred  Congrega- 
tion of  Rites,  thirty  years  ago,  decreed  as  follows: 
These  apparitions  or  revelations  have  neither  been  ap- 
proved nor  condemned  by  the  Holy  See,  which  has 
simply  allowed  them,  to  be  believed  on  purely  human 
faith,  on  the  tradition  which  they  relate,  corroborated 
by  testimony  and  documents  worthy  of  credence* 
Anyone  who  follows  this  rule  has  no  cause  to  fear. 
For  the  devotion  based  on  any  apparition,  in  as  far 
as  it  regards  the  fact  itself,  that  is  to  say,  in  so  far 
as  the  devotion  is  relative,  always  implies  the  con- 
dition of  the  fact  being  true;  while  in  as  far  as  it  is 
absolute,  it  is  always  based  on  the  truth,  seeing  that 
its  object  is  the  persons  of  the  saints  who  are 
honoured.  The  same  is  true  of  relics.  Finally,  We 
entrust  to  the  Councils  of  Vigilance  the  duty  of  over- 
looking assiduously  and  diligently  social  institutions 
as  well  as  writings  on  social  questions  so  that  they 
may  harbour  no  trace  of  Modernism,  but  obey  the 
prescriptions  of  the  Roman  Pontiffs. 

*  Decree,  iMay  2,  1877. 


344  MODERNISM 


[7. — Triennial  Returns.] 

7.  Lest  what  We  have  laid  down  thus  far  should 
pass  into  oblivion,  We  will  and  ordain  that  the 
Bishops  of  all  dioceses,  a  year  after  the  pubhcation 
of  these  letters  and  every  three  years  thenceforward, 
furnish  the  Holy  See  with  a  diligent  and  sworn  report 
on  the  things  which  have  been  decreed  in  this  Our 
Letter,  and  on  the  doctrines  that  find  currency 
among  the  clergy,  and  especially  in  the  seminaries 
and  other  Catholic  institutions,  those  not  excepted 
which  are  not  subject  to  the  Ordinary,  and  We 
impose  the  hke  obligation  on  the  Generals  of  Religious 
Orders  with  regard  to  those  who  are  under  them. 


[Conclusion.] 

This,  Venerable  Brethren,  is  what  We  have 
thought  it  Our  duty  to  write  to  you  for  the  salvation 
of  all  who  believe.  The  adversaries  of  the  Church 
will  doubtlessly  abuse  what  We  have  said  to  refurbish 
the  old  calumny  by  which  We  are  traduced  as  the 
enemy  of  science  and  of  the  progress  of  humanity. 


ENCYCLICAL  LETTER  345 

As  a  fresh  answer  to  such  accusations,  which  the 
history  of  the  Christian  rehgion  refutes  by  never- 
faihng  evidence,  it  is  Our  intention  to  estabhsh  by 
every  means  in  our  power  a  special  Institute  in  which, 
through  the  co-operation  of  those  Cathohcs  who  are 
most  eminent  for  their  learning,  the  advance  of 
science  and  every  other  department  of  knowledge 
may  be  promoted  under  the  guidance  and  teaching 
of  Catholic  truth.  God  grant  that  We  may  happily 
realise  Our  design  with  the  assistance  of  all  those 
who  bear  a  sincere  love  for  the  Church  of  Christ. 
But  of  this  We  propose  to  speak  on  another  occasion. 
Meanwhile,  Venerable  Brethren,  fully  confident 
in  your  zeal  and  energy.  We  beseech  for  you  with  Our 
whole  heart  the  abundance  of  heavenly  light,  so  that 
in  the  midst  of  this  great  danger  to  souls  from  the 
insidious  invasions  of  error  upon  every  hand,  you  may 
see  clearly  what  ought  to  be  done,  and  labour  to  do  it 
with  all  your  strength  and  courage.  May  Jesus 
Christ,  the  author  and  finisher  of  our  faith,  be  with 
you  in  His  power;  and  may  the  Immaculate  Virgin, 
the  destroyer  of  all  heresies,  be  with  you  by  her 
prayers  and  aid.  And  We,  as  a  pledge  of  Our  affec- 
tion and  of  the  Divine  solace  in  adversity,    most 


346  MODERNISM 

lovingly  grant  to  you,  your  clergy  and  people,  the 
Apostolic  Benediction. 

Given  at  S.  Peter's,  Rome,  on  the  eighth  day  of 
September,  one  thousand  nine  hundred  and  seven,  the 
fifth  year  of  our  Pontificate. 

PIUS  X.,  POPE. 


CONTENTS  OF  THE  ENCYCLICAL 
PASCENDL 


Gravity  of  the  Situation 
Division  of  the  Encyclical 


232 
236 


PART  I.— ANALYSIS  OF  MODERNIST  TEACHING    236 


Agnosticism  its  Philosophical  Foundation 

Vital  Immanence     ..... 

Deformation  of  Religious  History — the  Consequence 

The  Origin  of  Dogmas        .... 

Its  Evolution  ..... 

The  Modernist  as  Believer  :  Individual  Experience  and 

Religious  Certitude       .... 
Religious  Experience  and  Tradition 
Faith  and  Science    ..... 
Faith  subject  to  Science      .... 
The  Methods  of  Modernists 
The  Modernist  as  Theologian  :  His  Principles,  Imman 

ence  and  Symbolism    .... 
Dogma  and  the  Sacraments 

The  Holy  Scriptures  .... 

The  Church  ....•• 
The  Relations  between  Church  and  State 
The  Magisterium  of  the  Church     . 
The  Evolution  of  Doctrine 
The  Modernist  as  Historian  and  Critic     . 
Criticism  and  its  Principles  .  . 

347 


237 
239 
243 
247 
249 

252 

256 

257 

259 
262 

264 
268 
270 
272 
274 

277 
280 
287 
291 


348 


CONTENTS  OF  ENCYCLICAL 


How  the  Bible  is  dealt  with 

The  Modernist  as  Apologist 

Subjective  Arguments 

The  Modernist  as  Reformer 

Modernism  the  Synthesis  of  all  the  Heresies 


295 
298 

305 
306 

309 


PART  II.— THE  CAUSE  OF  MODERNISM 
Methods  of  Propagandism  . 

PART  III.— REMEDIES 

I. — The  Study  of  Scholastic  Philosophy 

2. — Practical  Application    . 

3.     Episcopal  Vigilance  over  Publications 

4. — Censorship 

Priests  as  Editors    . 

5. — Congresses 

6. — Diocesan  Vigilance  Committees 

7. — Triennial  Returns 

Conclusion   .... 


3M 
317 

324 

325 
328 

330 

334 
337 
338 
339 
344 
344 


INDEX  TO  THE  INTRODUCTION 
AND  LECTURES 


Ambrosini,  Father,  167 

Andrieu,  Mgr.,  81-2 

Anglicans      and      the      Modernist 

movement,  13-15 
Armonie  dellaFede,  115,  116,  145 
Awenire  of  Bologna,  96 

Barbier,  Abbe,  168 

Bat  tag  lie  d'  Ogg  i,  127 

Benigni,  Mgr.,  13,  143 

Bible,  the  Modernists'  altitude 
towards  the,  149-50 

Biblical  Studies,  Pontifical  Com- 
mission on,  39,   143 

Bidwell,  Rev.  D.,  99 

Billot,  Father,  113,  129 

Blondel,  M.,  163 

Briggs,  DrC.  A.,  43,  174 

Buisson,  M.,  159 

Caird,  Dr  Edward,  93,  174 

Chamard,  Dom,  16,  18 

Civiitcl  Cattolica,  169 

Ccenohium,  175 

Corrispondenza    Romana,     13,    14, 

91,   108-9 
Croix,  115,  117,  126 
Cyr,  M.,  117 

Dabry,  Abbe,  128 
Debout,  Canon  Henri,  16,  18 
Deherme,  M. ,  159 
Deho,  Abbe,  168 

Dogma,  the  Modernists'  attitude 
towards,   150-2 

Ehrhard,  Mgr.,  105-7 
Encyclicals:  Pasceitdi,  38,  65,  91, 
94,  loi,  1 19-20,  130,  163  ;  full  text, 


231-346;    its   authorship,   113-4; 
Gravissi?tio,      57,       59 ;       Pieni 
r Anitno,  I19-21,   130  ;  full  text, 
181-96 
England,  Modernism  in,  92,  97-8, 

103 
Eucken,  Prof.  Rudolf,  93,  174 

Fallieres,  President,  140 

Fleming,  Father,  129 

Fogazzaro,  Antonio,  68,  123 

Fonsegrive,  M.,  96,  163 

Fontaine,  Pere,  19 

Fourth  Gospel,  26 

France,  separation  of  Church  and 
State  in,  52-64  ;  attitude  of  the 
French  Episcopate.  57-60;  Petition 
of  a  Group  of  F'rench  Catholics, 
61  ;  full  text  of  the  Petition, 
197-216;  reply  of  the  French 
Modernists,  108 

Francis,  St,  175 

Fulbert- Petit,  Mgr.,  57 

Garibaldi  celebration  in  Florence, 

88-90 
Gamier,  Abbe,  17,  97 
Germany,    Modernism    in,    104-9 ; 

the  supposed  League  against  the 

Index, 108-9 
Giacomelli,  Signorina,  169 
Giornale  d'ltalia,  99,  100 
Giulio-Benso,  Signora,  122 
Goyau,  Georges,  170 
Graf,  Arturo,  159 

HoMPEL,  Dr  A.  TEN,  109 
Hiigel,  Baron  Frederich  von   40-4 
Huss,  John,  19 


349 


350 


INDEX 


Italy,  Modernist  groups  in,  ii8- 
28;  Italian  Modernists'  reply  to 
the  Encyclical  Pascendi,  105, 
108,  126 

Jansens,  Father,  129 

Jesuits,  their  influence  on  the  Pope, 

112;    their   attack    on    Signoiina 

Giacomelli,  169 
Jf)wett,  Benjamin,  49-51 
Justice  Sociaie,  1 28 

I.AHKRTHONNlfcRE,  Perc,   1  63 

Laconlaire,  I'ere,  160 

La'^range,  I'ere,  165 

Langogne,  Pather  I'ie  dc,  113,  129 

Lecot,  Cardinal,  57 

Lega  Democratica  Nazionale,  I2I-2 

Leo  XIII.,  128,  1 68,  174 

I,e  Roy,  Ivlouard,  151,  163 

LihcriH,  127 

Lilley,  Rev.  A.  L.,  126 

Loisy,  hh\i(i,  his  Qtic/i/ues  I.etlres, 
7-32,  36-7,  40-1  ;  bibliography  of 
his  writings,  7,  11,12;  liis  style, 
10;  absurd  charges  against  him, 
17  ;  his  letter  to  a  student  of  theo- 
logy at  Geneva,  23,  93  ;  his  letter 
to  a  priest  professor,  30- 1 ;  his  jias- 
toral  sympathy,  36-7  ;  IJEvangite 
el  I'Ei^lise,  76-8,  118;  not  the 
liead  of  the  new  movement,  72  ; 
specially  aimed  at  in  the  Syllabus, 
130,  164 

Louis,  St,  84 

Louis  XVI.,  loi 

Loyson,  I'ere  Ilyacinthe,  159 

Luther,  80 

Manara,  Cardinal,  II9 

Mass,  the  Modernists'  view  of  tlic, 

•53-6 
Matonc,  Mgr. ,  166 
Merry  del  Val,  Cardinal,  143 
Modernism,  the  I'ojjc's  description 
of,  66  ;  inadequacy  of  the  name, 
70  ;  a  profoundly  ('alholic  move- 
ment, 72-81  ;  in  England,  92,  97- 
8,   103;   in  Germany,   104-9;  in 
Belgium,  Switzerland,  Spain  and 


Portugal,  no;  in  Italy,  118-29; 
its  reconciliation  of  science  and 
faith,  131-4,  157-8;  its  altitude 
towards  authority,  135-46,  to- 
wards tradition,  146-9,  towards 
the  Bible,  I49-50,  towards  dogma, 
1 50-2  ;  its  view  of  the  Mass,  153- 
6  ;  its  relations  with  free  thought, 
1 58-60;  persecut  ion  of  Modernists, 
164-74;  summary,  176-9 

Monod,  Wilfred,  159 

Montagnini,  Mgr.,  14,  62-3 

Mitlo,  168 

Murri,  Abbe,  118-22,  128-9,  164 

Naudkt,  Abbe,  128 
Newman,  Cardinal,  93-7 
No7'a  et  Vetera,  46,  125 

Osservatore  Romano,  171 

Pair i lie  Jhiotic,  127 

Pecaut,  M.,  159 

Penple  Fran^ais,  1 7,  97 

Pius  X.,  Pope,  38,  57  n ;  his  character, 

1 1 1-2 1  ;  his  election,  173 
Portalie,  I'ere,  97,  1  16 
Protestantism        contrasted        with 

Catholicism,  7481  ;   135-9;   '49" 

50 
I'uzyna,  Cardinal,  173 

(^)UIRIKLLE,    PiKRRK    DIC,    13 

Rampolla,  Cardinal,  143 
Kasscgna  Nnzionalc,  127 
ReriHC  des  Deux  Mondcs,  173 
Revue  dit  Cleigi!  l''ran<;ais,  97 
Rinieri,  Eather,  169 
RiiiuoTanicnto,  122-5;   I2S,  174 
Rose,  I'ere,  165 
Roussel,  Augustc,  16,  iS 

Saratikr,  Auguste,  93 
Sardi,  Mgr.,  117 
SatoUi,  Cardinal,  143 
Savoitarola,  1 27 
Srhell,  Professor,  107 
Schnitzcr,  Professor,  107-9 
Seaillcs,  Gabriel,  159 


INDEX 


351 


Segna,  Cardinal,  143 

Seminarists,     Modernist     influence 

among,  33         . 
Socieiil    Ii  ternazionale  Scientifico- 

Religiosa,  126 
South  walk,  Anglican  Bishop  of,  15 
Sy\\A\n\s  Lawen/adi/i,  65,  1 30;  full 

text,  217-30 

Thomas  Aquinas,  106,  loS 
Toth,  Abbe  de,  96 
Tuiinaz,  Mgr.,  19 
Tyrrell,  Father,  92,  9S,  164 

Uniene  of  Milan,  96 


Unitd,  Cat  folic  a  i  96 
UniverSy  18,  56 

Vandervelpk,  Emile,  159 
Vaughan,  Father  Bernard,  171 
/  V'/v/c"'  Francaise,  1 S 
Veuillot,  Eugene,  173 
Vie  Ca/ho/i<//tc',  12S 
J 'if  a  A'(-/i^'osa,  1 27 
Vives,  Cardinal,  113,  143 

Waoner,  Chari.es,  159 
William     II.,    German     Emperor, 

104-5,   129 
Wrenz,  Father,  129 


COLUMBIA   UNIVERSITY   LIBRARIES 

This  book  is  due  on  the  date  indicated  below,  or  at  the 
expiration  of  a  definite  period  after  the  date  of  borrowing,  as 
provided  by  the  library  rules  or  by  special  arrangement  with 
the  Librarian  in  charge. 

DATE  BORROWED 

DATE  DUE 

DATE  BORROWED 

DATE  DUE 

«."5  1  3t95P^ 

H 

^^i  51949 

KOV  1  11d4 

I 

■---J. 

V* 

CZe  i7A7)   MlOO 

1 

Sabatier 


.  «         n  _  . 


'=i^Q> 


\  " 


llilillilll]|fll«lZ^^.?S'^^  LIBRARIES 


0315023745 


Sal 

CX3P     ^ 


$)il 


Co  p 


2. 


#  rC  •    ♦    •     • 


br/]tle"do  Ndf 

PHOTOCOPY 


SEP 


